ALthough the title of this Psalm be various, according to the various interpretati­ons of Expositors: yet the Argument is the same, ac­cording to the judgement of the best Commentators. And if you please to ad­vance your eye, and look further to the 53 d. Psalm, Psal. 53. you shall there perceive the Contents of this, to be the same with the Argument of that Psalm; and both of them to insinuate, and confirm this truth unto us, That though the Children of God be afflict­ed and persecuted, (not only by the Heathen and Infidels, which have no knowlege of God, Psal. 79.6. and call not upon his Name, Psal. 79.6. being the wild Boars of the Wood and in the Forrest without, Psal. 80.13. Psal. 80.13. but also by the wic­ked and ungodly, who profess to know God, though they deny him in their works, being the crafty Foxes within, and in the Pale of the Church, Cant. 2.15. Cant. 2.15.) yet their Salvation will undoubtedly come from God, who is thei Saviour and Redeemer, Psal. 19.14. Psal. 19.14. And this our Pro­phet doth make good unto us, as in these two, so in others of his Psalms; where he both doth comfort the godly in their afflictions, and also doth encourage them in all their [Page 2]tryals and temptations, still to depend upon God the rock of their strength: For as he assures them by his own expe­rience, though many, and grievous be the troubles of the righteous; yet, when they cry unto God in their affliction, the Lord heareth them, and delivereth them out of all, Psal. 34.16.17. Psal. 34.16.17.

They both begin and end alike, this fourteenth, and the three and fiftieth Psalm; though there be something inserted in the middle of the one, which is omitted in the navel of the other.

Yet though the Argument, beginning, and ending of both Psalms, be one and the same; the titles of both are various, and differ according to the several Expositions of Au­thors, and the several Editions we find them in. I shall, with your leave, descant a while upon the title of that Psalm first, which in order we meet with last. To the Ma­ster of the Musick on Machalath, an Instructing Psalm of David. So, according to the original, runs the title of the 53 d. Psalm. [...]. So the Septuagint renders it. In finem pro Maeleth in­intelligentiae David: the vulgar translate it. To him that excelleth on Mahalath, a Psalm of David to give instructi­on: So our English Bibles have it. But the most exact and best Translation, commanded and furthered by King James, of happy memory, the most learned of Kings, and the King of learned men in his time, translated out of the Originals, and compared diligently with former Translati­ons, sets it forth in this wise, as you may read in its In­scription: To the chief Musician upon Mahaleth, Maschil, a Psalm of David.

Now, according to the difference of the Translations and Editions, the Authors that expound and comment up­on it, do differ likewise. For some read it, Ad haeredi­tatem Eruditivum David; Where, by Davids eruditive, they would have us to comply with them in our judgements, that this Psalm was an Erudition, or Revelation of that great, signal, and famous calamity, which the Jews suffered by the Greeks, under Antiochus Epiphanes: at whom, as one most impiously imperious, proud, and insolent, the begin­ing of this, and that other Psalm which begins with [...], [Page 3]doth point and indigit; and of whom, and his mon outragious, cruel, and sacrilegious acts, you may sa­tisfie your selves, if you dare look into the Apocryphal Books, without any prejudice, in the History of the Mac­cabees.

Others imagine that Psalm to be written Prophetically of the people of the Jews, who were the Assassines and Murtherers of Christ, in putting him to death, who was the Lord of life, Acts 3.15. Acts 3.15. and crucifying him that came to bring Salvation to them.

Others disagree in the letter, or matter of the title: and for the word Ad haereditatem, or inheritance, some in­terpret it, Ad congregationem, to the Congregation. Where yet you must not understand, by Congregation, such Con­gregations or Meeting-houses, as our Phanaticks do now a days frequent, and haunt: for they love no Musick; they will have no Organs; no Singing and Melody, but what their natural Organs and Pipes can make; all other Musick is Popish and superstitious with them, because they do not un­derstand it. Hieron. in loc. But this Psalm (as St. Hierom doth inter­pret it) is directed ad Chorum, to a Quire, or company of Singers, where, and with whom, these Brethren will in no wise keep tune.

The Chaldee Translation, which to some doth seem most apposite, reads it thus; Ad laudandum super ultionem im­piorum, qui perturbant haereditatem Domini. To praise God for his vengeance on the wicked, who disturb and persecute the Lords inheritance. Which interpretation doth best agree with St. Hieroms Translation: and in effect is, as if he should have said, Ad Laudandum, sive ad Chorum, sive ad Choream ducendam, obvent [...]rum impiorum exitium, quod in hoc Psalmo praedicitur, eruditio. An instructing Psalm, to praise God, either by Singing, or by Dancing, or by both, for the destruction that was to come upon the enemies of God, which is here foretold (and which, Blessed be God, by experience we have of late found true) for afflicting and persecuting the people of God. But however inter­preters vary in the title, yet as I formerly hinted unto you, all do concurre and agree, even in their dis [...]greeing, that the Argument is the same with that of our Psalm, and almost the very same words.

And for the title of our Psalm, it is as vatious as the ti­tle of that: for according to the Hebrew it runneth thus, To the Master of the Musick, a Psalm of David. In the Greek Copies, translated by the seventy Interpreters, who were employed by Ptolomeus Philadelphus, for the rendring of the Scriptures out of Hebrew into Greek, about the year of the World, according to the computation of some Chronologers, 3700. (The several places designed them for that purpose, I my self not long since have seen by St. Georges Church, beyond grand Cairo, not far from St. Ka­therines, where the Cophti, or old Christians in Egypt, do still meet to worship God: and where, if we may give cre­dit to tradition (for being under the Turks, they have no Authors that do declare it, but only as it is related among them from one generation to another) they do report, that the blessed Virgin Mary did lye hid in the time of Herods persecution, when her husband Joseph, admonished by an Angel, Mat. 2. was forced to flye into Egypt with her, and her bles­sed Babe, to preserve him from Herods cruelty) I say in the Greek Copies we read it inscribed, [...]: which the vulgar translation follow­ing, doth exhibit it thus, In finem Psalmus David. In our more antient Bibles, Printed in Q. Elizabeths time, Anno Domini 1589. it is inscribed, To him that excelleth, a Psalm of David: but King James his Version gives it in this manner, To the chief Mufician, a Psalm of David.

It will not be amiss to consider them both together: and so we shall the better learn, The Ma­ster of the Musick, who? what instruction will accrue unto us from this instructing Psalm of David. To the Ma­ster of the Musick, on Machalath, an instructing Psalm of David.

Mr. Ainsworth, Ainsworth Annot. in 4 Psal. in his Annotations upon the 4th. Psalm, gives us to understand who this Master of Musick was. To the Master of the Musick (saith he) is to the Overseer, or to him that excelleth. The Chaldee translateth it to sing: so that we must apprehend it in this wise or manner: To him, that is, to the Overseer: or, To him that excelleth in singing, a Psalm of David. The word Menatseach, in the Original, signifieth properly one that urgeth and promoteth the continuance of a thing to the end; or the going for­ward [Page 5]with a work till it be overcome, or is finished: as you may read 2 Chron. 34.12, 13. And Ezra 3.8, 9. 2 Chron. 34.12, 13. Ezia 3.8, 9. And such men, as in the fore-cited place are called Menat­schim, Masters; in another place are called Rodim, Ru­lers, 1 Kings 5.16. 1 Kings 5.16.

Now you must know, that in Musick there were Levites appointed for several duties, as you may see 1 Chron. 15.12. Of which some were, Kvatseach, to ply, 1 Chron. 15.12. or set for­ward, and be over the rest: and these were such as excel­led in the art of singing, and playing on Instruments, to whom such Psalms are intituled, that, by their care and di­rection, they might be sung excellently to the end.

Which Title of Master, thus explained, give us as Schollars to learn this lesson; That in the Worship, In the Worship of God we must con­tinue to the end. and Service of God, we ought to continue to the end. It is not sufficient to come and present our selves to a piece of Gods Service, and to a piece of a Sermon, and then go away: as the custom of many men (too many now a days) is, to come and peep into a Church, with their Hats on their Heads (an unmannerly custom) as into a Playhouse; and then having heard a piece of the Service, or a piece of the Sermon, go away, and so go to another Church, and do the like; which yet they will not do at a Playhouse: for there they will stay till the Catastrophe, or last Act be finished, and the Epilogue pronounced. No, it is no acceptable service with God, either to hear a piece of the Service, or to hear a piece of the Sermon, and perform the rest of his Ordinances by piece-meals; but as we must come to the beginning of Gods Service, so we are bound to continue till the end of it. And if we look back into Antiquity, we shall find, that the Christians in former times, as they were ashamed, if they did not come to the beginning of Service; so they were blamed, if they did not stay to the end of it. Instit. 3. C. 7. Cassian tells us ( Instit. 3. C. 7.) that in the antient times of the Church, he that did not come to Prayers, Priusquam Psalmus coeptus finiretur, before the first Psalm was ended, he did not dare to enter into the House of Prayer; but standing at the door until the rest came out, Submissâ in terram poenitentiâ, negli­gentiae suae, vel tarditatis, impetrabat veniam, by a submissive [Page 6]repentance, down to the earth, he obtained pardon for his carelessness and negligence. And for those that were too forward to go from Gods House, before Service was ended, divers of the antient Councils have set down Censures, Concil. Agathen: Can. 47. as may be seen in the Council of Agatha in France. So that we see, we must not come to Gods House, and celebrate his Ordinances in a careless and perfunctory manner; but we must come with the first, and stay with the last; we must religiously give ear, and hear the whole Service out; and we must Christianly attend, and hear the whole Ser­mon our; and we must piously wait upon all other holy Administrations, [...], even to the end of them; un­till the Bishop, or Priest, shall give his dismission with a Benediction. Which among the Greeks was called [...] the licentiating, or giving leave for the people to be gone. And among the Latines it was termed Missa est (not as the Romanists now term their Service, Missa, the Mass, as fondly, as they perform their Service super­stitiously; but Missa est) ite, ilicet, i. e. ire licet ex tem­plo; There is leave to depart, you may be gone out of the Temple, there is a dismission: And this was wont to be proclaimed by the Deacon to the Catechumenists, Energu­menists, and Penitentiaries, who were not admitted to be present when the Priest was celebrating the holy My­stery. For the Christians in the Primitive times were so zealous of the Priests, or Bishops blessing, as that they would not depart without it; they thought themselves, as it were, accursed, if they had it not. So contrary was the opinion and practice of the Christians, in the infancy of the Church, to that of the new il-luminated Professors of Christianity, in these exulcerated times, who are so far from being zealous and desirous of the blessing of the Bishop, or Priest, as that they care neither for the Priest, nor his Benediction; but abominate both, as they do the name of a Bishop.

But here I could relate a story, not impertinent to the purpose, of a reverend Divine of this Kingdom; one, whom in my younger years, I had the honour to have more than ordinary acquaintance with; and I was the more am­bitious of his acquaintance, because he had the honour to [Page 7]be esteemed the greatest Scholar, and most famous Preach­er, at that time, in, and about those places where he li­ved in Norfolk. This Gentleman being desired to Preach at St. Nicholas Church in Great-Yermouth, did condescend to gratifie the request of those Friends that did invite him; where having finished his Sermon, and going to his after Prayer, for a blessing upon what he had delivered, he ob­served the people to go out of the Church, especially Ser­vants, who went home before to prepare their Masters and Mistresses Dinners against they came home, a thing accustomary in that place; whereupon he called them back again, and desired them to take a short story along with them: who coming into the Church again, as fast as they were going our, after a small pause he thus bespeaks them. Friends, I have lived your Neighbour these 39. years, within very few miles of this place, and never before this time yet preached among you; and, except you amend your manners, I shall never desire to preach here again. But the occasion why I called you back again, is, to let you understand, that our Saviour Christ, as you may read in the Evangelists, had Twelve Apostles; and, at the institution of the holy Supper, one of them went away before our Saviour gave the blessing, and, Sathan having entred into him, he went and hang'd him­self; I pray God send you better fortune! and that you may so have, I pray stay and take the blessing along with you. The story was short, but it was a sharp reprehension of their supine neglect, or willful refusal to stay, and take the Priests benediction with them; which though it be slight­ed by some Fanaticks, yet it is of great consequence, and every good Christian will stay for it, as their farewel out of Gods House, and a means of their better progress to their own.

The In­strument Macha­lath, what?But proceed we from the Master of the Musick to the Instrument, Machalath, to see what musick it will make, it being inscribed in the Title; for of it we shall have oc­casion to speak more hereafter, when we come to Sions Exulation. And for our better satisfaction in this, we must 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 [Page 8]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 [Page 9](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.

• Mizmor,
• Tehillah,
• Shir.

• [...],
• [...],
• [...].

• 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 [Page 10]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 persecuting them with a fiery zeal, [Page 11]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 [Page 12]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. [...]: [Page 14]for so the Septuagint render the ori­ginal in that form. Who will give Salvation to Israel out of Sion? or, Oh that Salvation were given unto Israel out of Sion! Where in the Original, as the learned in that lan­guage observe; the expression is set down Salvations, in the Plural Number, to intimate unto us full Salvation, Health, or Deliverance; even the perfection of Salvation, which cometh only by Christ, who was to come out of Sion, (ac­cording to the praediction of the Prophet Isaiah,
  Isa. 59.20.
  c. 59.20. The Redeemer shall come out of Sion, and shall turn away ini­quity from Jacob.) and at whom, the form of the Hebrews wishing here doth look, as to the person which should then, and shall still give perfect Salvation, and Deliverance to all Israel,
  Gal. 6.16.
  even the Israel of God, Gal. 6.16.
• Thirdly,
  3. Analo­gically.
  we may read the words Analogically, and re­latively, according to the use we may make of them, in respect of the Churches of God which now are, larely have been, and hereafter may be in Persecution and Captivity, by the enemies of God and his Truth. In which relation this option or wish, here in my Text, hath its place: and there is no good Christian but, in such a case, will with the Prophet David, and the Church of God here in my Text, wish, sigh, breath out, and ingeminate an Oh si quis det! Oh that Salvation were given to 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.

I shall not insist on the words litterally: the History was fulfilled, when after Sauls death, David, that had been appointed and annointed by God, was now constituted and annointed by all the Elders of Israel in Hebron, King over Israel, 2 Sam. 5.3. 2 Sam. 5.3. and did deliver the Children of Israel from the hands of all their enemies that did vex and afflict them.

Nor shall I presume to treat of them Mystically, whe­ther this bringing back the captivity of Gods people the Jews, here prophesied to be under the Gospel, shall be by loosing their captivity corporally, as well as spiritually: or whether the Jews shall return again to their own Land, or no: These are too deep mysteries for my shallow capa­city [Page 15]to diue into: although, since our late distracted times, many more curious than wise, and more wise than sobriety would permit them, Mar [...]al. Ep. (according to that Proverbial quippe of the Epigrammatist, Et qui plus justo non sapit, ille sapit,) have gone so far in their speculations, as to fore-see and de­termine, the time when, and the persons by whom, (and yet I must tell you they have grosly erred in their calculati­on and expectation, because we have visibly seen the con­trary by experience) the Jews, which are now so rife a­mongst us, shall be restored to their pristine estate, and to the Land of their Nativity; from whence, for putting to death the Messiah and Redeemer of Israel, they have been justly scattered and dispersed.

Therefore I shall more modestly and safely speak of them in the third acception of the words, Analogically, as they may be understood in relation to the Churches of God, which have been, now are, or hereafter may be under per­secution, and in captivity by the enemies of God and his Truth. And in this consideration, if we apprehend the words, we shall find in the Verse two generals,

• The Churches
  • 1. Hosannah.
  • 2. Hallelujah.
• Or, The Churches
  • 1. Prayer.
  • 2. Praise.

• First, There is the Churches Hosannah,
  1. Hosan­nah.
  or Prayer to God for her deliverance, being in captivity. And here we cannot but take notice of Sions humiliation.
• Secondly, There is the Churches Hallelujah,
  2. Halle­lujah.
  or Praise to God for being delivered out of captivity. And here we must take notice likewise of Sions exalta­tion.

The Church begins with Hosannah, and she ends with Hallelujah: and so must we, if we will approve our selves to be [...], the true and genuine Sons of the Church. We must begin with Hosannah, and we must end with Hallelujah: as in this, so in all other actions and under­takings. We must pray unto God for deliverance when we are in trouble, and for other blessings to be obtained; and we must give praise unto God for deliverance out of [Page 16]trouble, and for other blessings when obtained, or but pro­mised. So the Church doth here: She prays unto God, being in persecution and in captivity, to turn her captivity, and to give deliverance to his people out of captivity: And she gives praise unto God being delivered out of persecuti­on, and for turning the captivity of his people, although but promised.

The Churches Hosannah, or Prayer to God for deliver­ance out of captivity, we have in these words, Quis dabit? or, Oh si quis det! Who will give? or, Oh that Salvation were given to Israel out of Sion! Oh that the Lord would turn the captivity of his people!

The Churches Hallelujah, or praise unto God for her de­liverance out of captivity, we have in the words following, Cùm averterit Dominus captivitatem plebis suae; When the Lord turneth the captivity of his people, then shall Jacob rejoyce, and Israel shall be right glad.

But if you please that we should descend into a more particular Analysis, or resolution of the words, we may observe in them, Quadriga copicorum. Quadrigam Topicorum; A four-wheeled Charriot of Topicks, by which we shall drive on our future exercitation, for the better performance of our ensuing so­lemnity. There is,

• 1. Curiosa interrogatio, Quis dabit? who will give?
• 2. Pathetica postulatio, Oh si quis det! Oh that Salvati­on were given!
• 3. Certa determinatio, Reducente Jehovah; &c. When the Lord turneth the captivity of his people.
• 4. Grata exultatio, Exultabit Jacob; &c. Then shall Jacob rejoyce, and Israel shall be right glad.

• 1. Curiosa Interroga­tio.
  First, There is a curious interrogation; Quis dabit? Who will give? or, who shall give Salvation unto Israel out of Sion? Qui curiose interrogat perplexus nimis est, He that is curious in his interrogations, is very dubious, and so the more desirous of satisfaction. Interrogatio est quasi iterogatio, (saith the Etymologist) quasi iterum rogatio; as it were, an asking the second time, again and again. And so it teacheth us, when we are in captivity, or any other [Page 17]Affliction or trouble, iterare preces, to iterate our prayers, & to ingeminate our requests; not only ingemiscere, to groan, and sigh forth our desires and petitions; but also ingemina­re, to double our prayers; to iterate our desires, again and again, till we be delivered.
• 2. Patheti­ca postula­tio.
  Secondly, There is a Pathetical postulation; or, a most af­fectionate wish, or ardent desire: Oh si quis det! Oh that Sal­vation were given to Israel out of Sion! Oh that it were! Would to God it were! Quis tribuat? Oh that some good body would give it! Such like pathetical expressions of the Prophet we meet with also in other places: as, Oh si quis efficiat ut fruamur bono! Who will shew us any good?
  Psal. 4.7.
  Psal. 4.7. And, Oh si quis daret mihi aquam! Oh that one would give me to drink of the water of the Well of Bethlehem, which is by the gate! 2 Sam. 23.15. Qui patheticè rogat,
  2 Sam. 23.15.
  ardenter postulat; He that asks pathetically, and with affection to a thing, desireth ardently.
• 3. Certa determina­tio.
  Thirdly, There is a certain determination, or a most assured and infallible conclusion; Reducente Jehovah redu­cem populi sui turmam; When the Lord turneth the capti­vity of his people; that is, assuredly the Lord will turn the captivity of his people. Which is a gracious answer to the Quis dabit? or, Oh si quis det! Who will give? or,
  Tremelli­us.
  Oh that Salvation were given! For, as sure as Gods people are in captivity; so sure the Lord will turn their captivity, and deliver them out of captivity. Yet if you will not be­lieve this exposition, because you may think it to be mine own, take Gods own Word for it, who is truth it self,
  Joh. 14.6.
  and cannot lye, or deny his own Word which he hath spoken, 2 Tim. 2.13.
  2 Tim. 2.13.
  And this you shall find in the Prophecy of Jeremiah. Thus saith the Lord, Behold I will bring again the captivity of Jacobs Tents, and have mercy on his dwelling places. Jer. 30.18. and so forward, as you may see in that,
  Jer. 30.18. and 31.
  and in the following Chapter, where God promiseth the restauration of Israel. Now you must know, that Dei di­cere, est Dei facere; Gods Word is his Deed. What God speaks, if it be not yet, it is, as if it were done. Ipse dixit, & facta sunt omnia, Gen. 1. He spake the word,
  Gen. 1.
  and all things were created: and what he speaks now, cannot like­wise but be performed.
• [Page 18]
  4. Grata Exultatio.
  Lastly, There is a grateful exultation, or a joyful con­gratulation for so great a mercy, as the turning the captivi­ty of Gods people. Exultabit Jacob, & laetabitur Israel; Then shall Jacob rejoyce, and Israel shall be right glad. It is but prophecied in my Text; but we have heard it to be fulfilled in all places; yea, and we see it verified every where by experience; Solutâ captivitate, laeti sunt cap­tivi.
  When men are in Prison, they are heavy and sad:

  But when they are free, they are merry and glad.

So then, as from Eden, (of which you may read in the Book of Genesis, Gen. 2.10.) there went a River to water the Garden, which God had planted; and from thence it was parted and became into four heads, Gen, 2.10. In like manner, from this Text, 4 Conclu­sions. thus as you see I have Analysed it, there flow four Rivolets of Corollaries, or Doctrinal conclusions, to water the Gardens of our hearts, that, like Eden, they may be fruitful both in instruction and action, according to godliness: that the man of God, which is content to be governed by the Word of God, may be fruitful, and made perfect unto all good works; 1 Tim. 3.16. as the Apostle speaks, to the same purpose, in his Epistle to his adopted Son Timothy, nay his own Son in the faith: 1 Tim. 1.2. for so he stiles him, 1 Tim. 1.2.

The first Corollary, 1. Conclu­sion. or Doctrinal conclusion, which presents it self from the words of the Text, is this: That God doth sometimes suffer his Israel, his own people, to go into captivity. God doth suffer his Israel to go into captivity. For here, by Israel, is meant the people of God: which is made manifest by the words next follow­ing, or understood: Oh that the Lord would deliver his people out of captivity! and, when the Lord turneth the captivity of his people. Now if Israel, Gods people, were not in captivity, why do they so ardently wish and pray to be delivered out of it? Their desire to be deliver­ed out, doth imply that they were in captivity. Thats the first conclusion, God doth suffer his Israel sometimes to go into captivity.

Secondly, 2. Conclu­sion. another Corollary, that arises from the Text, exhibits it self thus: That it is the duty of Israel, of Gods [Page 19]people, when they are in captivity, Israel in captivity must pray for deli­verance. to pray for deliverance out of captivity. Oh si reducat Dominus! Oh that the Lord would deliver his people out of captivity! And for my part, they that are in Prison, and in Captivity, and will not pray, or desire to come out of it, let them stay there still. We have an old Proverb frequent amongst us; He that is in a Ditch, and will not use the means to come out, let him lye there still. And I make this application of it: If a man be in Prison, Captivity, or any other affliction or sorrow, and doth not desire to come out of it; if he will not pray to God for deliverance, let him still continue in it. Vo­lenti non fit injuria; God send them sorrow that love it.

3. Conclu­sion. Upon Isra­els Pray­er God doth turn their cap­tivity.Thirdly, The Corollary or Conclusion, which arises from the determination, is an irrefragable position, which is, [...], without all controversy, seconded by the testimonies, and made good by the examples of Scrip­ture, and so beyond all contradiction. That upon the prayers of Israel, of Gods People, when they are in affli­ction and in captivity, the Lord will undoubtedly deliver his people, and turn their captivity. The Participle is of the Present Tense, Reducente Jehovah, reducem populi sui tur­mam; The Lord turning the captivity of his people: which presents unto us the certainity of it; as if it were already present.

4. Conclu­sion. Israel de­livered out of captivity, ought to rejoyce and be glad for it.Then, in the last place, the fourth Corollary doth con­clude the necessity of Praise, as the second did infer the ne­cessity of Prayer: That, when God, upon the Prayers of Is­rael, his People, shall have turned their captivity and deli­vered them from the hands of their enemies, under whom they were captives, they ought, by way of gratitude, to re­turn their thankfulness for such a mercy, and to congratu­late their deliverance, by being joyful and glad.

These are, as it were, the four Wheels of our Topical Charriot, by which, as formerly I hinted unto you, Biga in Hosannch. we shall drive on our future discourse. Two whereof belong to the Hosannah (in Sions Humiliation;) the other two, Biga in Hallelu­jah. to the Hallelujah, (in Sions Exaltation.) The two former set forth unto us Sions Humiliation; Her being in Captivity, Sions Hu­miliation. which enforce Her to pray unto God for her Deliverance. [Page 20]The two latter do shaddow out her Exaltation; Sions Ex­altation. her being delivered out of captivity: which obligeth her to praise God for being delivered. But they do all concenter toge­ther, and meet in one, like the mystical Wheels in Ezeki­els vision, Exek. 1.16. at the River Chebar, Ezek. 1.16. For there is Rota in Rota; A Wheel in a Wheel; and so they wheel round, like the Wheel of Fortune: If I may, without of­fence, resemble the Wheel of Divine Providence to that, which they call the Wheel of Fortune.

But then the question may be moved by some, What the Wheel of Fortune is, to which I resemble the Wheel of Divine Providence.

For satisfaction therefore of those that are ignorant; and better remembrance of those that have forgot it; Rota For­tunae. and Wheel of Fortune, as it is called, runs in this manner; Religion, peace; Peace, plenty; Plenty, pride; Pride, war; War, poverty; Poverty, religion; Religion, peace; and so it runs round in a circular motion, the one still producing the other. In like manner run the Wheels of my Text.

• First God (for Sin, which is the cause of all punishment; & Captivity,
  Rota Pro­videntiae.
  is the greatest of punishments to a People or Na­tion) doth suffer his Israel, his People, to go into capti­vity.
• Secondly, When Israel, Gods People, are in captivity, they pray, or ought to pray, unto God for deliverance out of captivity.
• Thirdly, Upon the Prayers of Israel, Gods People, when they are in captivity, the Lord will, and doth turn the cap­tivity of his People.
• Lastly, When upon the Prayers of Israel, the People of God, God hath been pleased at length to turn the capti­vity of his People, it is the duty of Israel, and all Gods People, by way of thankfulness, to rejoyce and be glad in God their Saviour; and (with the blessed Virgin) to sing their Magnificats unto him,
  Luke 1.47.
  Luke 1.47. for turning their captivity, and giving deliverance to them.

The neglect of which duty of thankfulness, by way of return, to celebrate Gods power, and to magnifie his good­ness, in being joyful and glad, for turning their captivity, [Page 21]doth turn into sin; and sin doth turn away Gods presence and favour from his People; and so God, by with-drawing his presence and favour from his people, doth suffer them to go into captivity; and when they are in captivity, they pray for deliverance; and upon their prayers God doth turn their captivity; and when they are delivered out of captivity, they ought to rejoyce and be glad for it.

Thus you see how the Wheels run round, and follow one another. Unthankfulness, in not being joyful and glad for deliverance out of captivity, causeth God to suffer Israel, his People, to go into captivity; Captivity then begets Prayer; Prayer breeds Deliverance; and Deliverance pro­duceth Thankfulness.

These are the mystical Wheels in our Topical Charriot of of the Text; of which there is a Biga in the Hosannah, and a Biga in the Hallelujah; two in the one, and two in the other. The two former are turned from us; but yet not so turned away from us, but that, by our unthankfulness, in not rejoycing and being glad as we ought, they may turn again to us. The two latter turn to us, and we are to turn to them; and so to turn to them, that the other turn not again to us.

The Churches Hallelu­jah:My Province is to speak of the Spokes of the two last Wheels in the Churches Hallelujah, which are delineated to us in these words, [...]. When the Lord turneth the Cap­tivity of his People, then shall Jacob rejoyce, and Israel shall be right glad.

And here our two Wheels do run upon two Tracts, upon two Lines, upon two Terms.

• 1. [...] Cum, When,
• 2. [...] Tum. Then.

• In the Former, There is [...], A Supposition.
• In the Later, There is [...], A Imposition.

The one is Hypothetical, 1. Benefi­um. and supposeth Beneficium, a Mercy, or Deliverance on Gods part: That God will turn the Captivity of his People.

The other is Categorical, 2. Offici­um. and imposeth Officium, a Duty, or a Service to be performed on his Peoples part: When God hath turned the Captivity of his People.

• The First, is Presumed. The One, is Positive.
• The Second, is Assumed. The Other, is Illative.

The Cum tells us, that Deliverance of Gods people out of Captivity will come.

The Tum tells us, that when Deliverance of Gods peo­ple out of Captivity is come, then their thankfulness for such a deliverance must come likewise: then they must re­joyce, and be glad for it.

They both run, in the Future Tense, according to St. Hierom, Hieron. in loc. from the Seventy Interpreters: Cum converte­rit: or, Cum averterit: When God shall have turned, or turned away the Captivity of his people, then they shall rejoyce, and be glad. And may they never have their Cap­tivity turned away from them, who, when their Captivi­ty is turned away, will not return their thankfulness to God, by being joyful, and glad, for its returning!

But the former is in the Present Tense (according to the Translation of Tremellius: Tremell. Reducente Jehovah reducem Populi sui turmam) as if God were at the present returning their Captivity, which being turned away, Jacob shall re­joyce, and Israel shall be right glad. [...]. In plain English, Jacob shall dance a Galliard for joy; and Israel shall be glad at the heart.

Applicatio Prophetiae.Now to bring this Prophecy (which was foretold to the Jews, and afterwards, although a long while after, fullfilled for them) from Palaestine to England, and from Jerusalem to London; and to apply it to our selves here present, who have been lately delivered from a more grie­vous than Babylonian Captivity: (for in Babel, or Babylon, there was only a Confusion of Tongues and Languages; but here, in Great Britain, there was a Confusion of Hearts [Page 23]and Affections: we did agree in nothing but in disagree­ing) Shall nor we, since God hath been pleased to fullfil this Prophecy for us also, and hath turned our Captivity, turn the Tense, as God hath turned the Times? Since God hath turned our Condition, and from an Imperative Mood, in which we were commanded, hath brought us to the Optative Mood, which we long desired; And from Utinam veniat al quando tempus! Would to God the time would come! he hath reduced us to the time, we then did wish, and do now enjoy, and wish that it may long con­tinue; And since from a Subjunctive Mood (in which we were brought under, and subjected to our Fellow-Subjects, who then did tyrannize and Lord it over us, and in that condition and state we could not be Potentialls, to free us from that misery and slavery we were in) God hath, out of his infinite goodness, brought us to an Infinitve Mood of prosperity and happiness, which (Blessed be God) we now are in: though contrary to the nature of the Infinitive Mood, which hath neither Number, nor Person, nor Nominative Case: We have now both distinction of Num­bers, and difference of Persons, and can nominate, and lay open our Cases in the Courts of Justice; which then, (although we were not Supines, but Gerunds, both in Di, Do, Dum; for some were forced to dye; others to give money to save themselves, and all were dumb, and durst not open their mouths, to speak against their proceedings;) we were necessitated to bear without any redress; Shall not we, I say, now, in the Indicative Mood, shew our selves thankful for so great a mercy, which is infinite, and beyond expression? Surely, we are not worthy to have had so great a deliverance vouchsafed to us, if, with the turning of our Captivity, with the Times, we do not also alter, and turn the Tense. And therefore, seeing God hath turned that Tense, which was in the Future with the Jews, into the Preterperfect Tense with us; and that, which he did then but promise, for the present, to the Jews, he hath now perfectly fullfilled for us, in turning our Capti­vity; which, though he did promise to them, he did not a long while after perform for them: Oh let us, consi­dering what great things God hath done for us, and recol­lecting [Page 24]with our selves, that God (to use the Apostles phrase, Heb. 11.40. Heb. 11.40.) hath provided better things for us, than he did for the Jews, to whom this promise was made. For, as the Apostle testifieth, Heb. 11.39. Ma­ny of them died, Heb. 11.39. not receiving the promise; which, Blessed be God, we have enjoyed. Upon the meditation of so great a mercy, let us take up that speech of Iphicra­tes, a valiant Captain of the Athenians; which, though it were modestly spoken by him, yet let us piously apply it to our selves; and, in a grateful manner, let us confess [...], from how great baseness and misery, to what great glory and felicity, God hath advanced us; and so, in the name of God, the great [...], and Turner of Captivities, as we are bound in duty, by way of thankfulness, for such an extraordinary, and undeser­ved favour, let us, I say, turn the Tense, as God hath turned the Times, and change the Future into the Present Tense with him, in being, now for the present, and still hereafter, for the future (as Jacob and Israel are enjoyn­ed in my Text) joyful, and right glad, for it.

So that, without further Ambages of Words, or Circum­locutions of Phrases, In this Biga 2. Topicks. in the Biga of the Churches Halle­lujah, there are 2. Spokes only to be spoken of, 2. Tropi­cal Topicks to be illustrated.

• 1. [...].
  1. The [...]. The Quid factum What is done.
• 2. [...].
  2. The [...]. The Quid faciendum What is to be done.

• 1. Quid factum.
  First, I shall relate unto you the Quid factum, What is done.
• 2. Quid facien­dum.
  Secondly, I shall declare the Quid faciendum, What is, or ought to be done.

The Former is Ex parte Dei; and so I shall inform you, 1. Ex par­te Dei. what God hath done, on his part, for his Peo­ple.

2. Ex. parte Po­puli.The Latter is Ex parte Populi; and so I shall inforce un­to you, what Gods People ought, to do, on their part, in requital to him.

1. What sdone.The First sheweth, what God hath done for his people: [Page 25]He hath turned their Captivity: Revertente Domino Cap­tivitatem Populi sui: When the Lord turneth the Captivi­ty of his People.

2. What is to be done.The Second sets forth, what Gods people ought to do for him, in turning their Captivity: They ought to return thanks to God, in being joyful and glad, for turning their Captivity: Exultabit Jacob, laetabitur Israel: Then shall Jacob rejoyce, and Israel shall be right glad.

Sionis Reductio.In the Former, there is Sionis Reductio, Sions Reducti­on, or bringing back; Sions Restauration; or, the turn­ing of Sions Captivity.

Sionis Exultatio:In the Latter, there is Sionis Exultatio, Sions Exultati­on, or Acclamation; Sions Rejoycing for the returning of her Captivity.

The first Wheel in the Chur­ches Hal­lelujah.I begin with the first Tropical Topick, which is the [...], the Quid factum; Ex parte Dei: What God hath done for his part, in the behalf, and for the behoof of his people. Reduxit Captivitatem plebis suae: He hath turned the Captivity of his people. Sionis Reductio: or, The tur­ning of Sions Capti­vity. Which is the first Wheel in the Churches Hallelujah; and is Sionis Reductio; Sions Reduction and Restauration; or, the turning of Sions Captivity.

In the turning of which Wheel, I shall keep my self close to the Records of sacred Scripture, both for the Confirmation and Illustration of it. For, though the testimonies of humane Writers might furnish us with vari­ety of evidence, to demonstrate, I. Quid factum: Ex parte D.i. and make good the truth of it, in matter of Fact; that God hath turned the Capti­vity of his people: Yet, because the Writings of the Hea­then, which were their Enemies, are Eccentrical, and have no relation to the people of God, otherwise than as they help to fill and make up their stories; I shall wave their attestation to confirm our declaration, and rest only in the proof, I meet with, in the Chronicles of holy Writ, which set forth both the acts and passages of Gods people since the Creation, and are, without any other supplement, of sufficient Authority, both to restifie the truth of them, and to gain credit and belief to them.

And here, not to speak of the Antediluvian times, when, in the dayes of Seth, God restored Religion, which [Page 26]a long time had been suppressed by the Enemies of God, the wicked Sons of men, Gen. 4.26. Gen. 4.26. Nor yet to menti­on, how God did deliver his Church and People by Noah, from the hands of those that did usurp Authority over them; and preserve it by his obedience, in the Ark, when he destroyed all flesh upon the earth with a Deluge of wa­ter, Gen. 7.23. Gen. 7.23. Nor yet to relate, how God, after the Flood, delivered his Church and People from the tyranny of Nimrod, and his Complices, by the Confusion of Tongues at Babel, Gen. 11.2. Gen. 11.9. Nor yet to tell you, how God preserved and delivered his Church in the time of Abraham, and the Patriarchs, before their going into Egypt; of which you may read in the Book of Genesis. I shall begin the Province, which I have undertaken, with the Captivity of the Israelites, and the hard usage, and slavery which they suffered in the house of bondage, Exod. 20.2. Exod. 20.2. Under Pharaoh, and his Task-Masters, while they were in Egypt; and how God turned cheir Captivity, and delivered them out of it.

And so, if you look into the Book of Exodus, which hath its name from the Israelites going out of Egypt, you shall find, that, according to Gods promise made to Abraham, Gen. 15.13. Gen. 15.13. After the Children of Israel had been in affliction four hundred years in Egypt, in the house of slavery, the term which God himself doth give it, Domus Servitutis, the House of Bondage, as you heard before Exod. 20.2. Exod. 20.2. It came to pass, when they never thought of it, nor could believe it, at the end of four hundred and thirty years, even the self same day that God had appointed, it came to pass, that all the Hosts of the Lord went out from the Land of Egypt: as you may fur­ther inform your selves, both of their departure, and the manner of it, Exod. 12.41. Exod. 12.41. And after God had so miraculously turned their Captivity, by the hands of Mo­ses and Aaron, you may read likewise, how joyful and glad they were for it. For, as it is there recorded, Mo­ses, with the Children of Israel, sang a Song of Thanksgi­ving unto the Lord, Exod. 15.1. Exod. 15.1. Nor were the Women wanting to celebrate with joy that great Solemnity: For, as Moses doth certifie us, Miriam the Prophetess, the Sister [Page 27]of Aaron, took a Timbrel in her hand; and all the Women went out after her, with Timbrells, and with Dances, Singing unto the Lord, Exod. 15.20.21. So that, Exod. 15.20.21. from their president and example, not men only, but women also, must rejoyce at the deliverance of Gods people out of Cap­tivity; and must celebrate it with singing, and dancing, and all signs of joy.

And that the remembrance of so great a benefit of their deliverance might not slip out of their memories, but be continued to all Posterity, God enjoyns the Israelites year­ly, at the same time, to celebrate the Passover, Exod. 13.6. Exod. 13.6. (Which was a sign, not only of the destroying An­gells passing over the Houses of the Children of Israel, when he slew all the first born of the Egyptians, Exod. 12.27. Exod. 12.27. But also of their passing over the Red Sea, out of the Land of Egypt.) And at that Passover, God com­mands them to teach their Children the meaning of it; Exod. 14.22. that they also might tell their Children, and their Chil­drens Children; and so the Generations yet unborn, Exod. 13.8. by this means, might both know what the Lord had done for them, in turning their Captivity; and also be joyful and glad in praising the Lord for such their deliverance, Psal. 78.5.6. Psal. 78.5.6. Yea, that they might not forget his turning of their Captivity out of Egypt, but that it might take a deeper impression in them; Jos. 4.21.22. God himself again becomes their Monitour; and, at the giving or the Law, contained in the Decalogue, upon Mount Sinai, in the Preface to it, he useth this, as the sole Argument to press them to obe­dience, Evod. 20.2. in observing of it, because he was the Lord their God, and he had chosen them to be his People, Deut. 5.6. whom he had brought out of Egypt, and from the house of bon­dage, Exod. 20.2.

I will not stand to tell you, how God delivered them from the hands of their Enemies, that would have Captiv'd them in their passage through the Wilderness, under the Conduct of Moses their Prince, and Joshuah their Captain General; Jos. 14.1. and how God brought them into the Land of Canaan, which he had promised to their fore-Fathers, and which was divided unto them by Joshuah, according to their several inheritances. The other Books of Moses [Page 28]his Pentateuch, and the History of Joshuah, after Moses his death, will sufficiently acquaint you, Jos. 14.1.

But in the Calender of the Judges, you shall find it re­gistred and inrolled, how many times God did suffer them, by reason of their sins, to go into Captivity; and how often he sold them into the hands of their Enemies, Judg. 2.14. to be Lords over them; and yet again, upon their prayers and cries unto God, Psal. 44.12. when they were oppressed, and in Captivity, you may read likewise, how God turned again their Captivity, and freed them from the hands of their Enemies. For which several deliverances, if they did not express their thankfulness, by being joyful and glad (as Jacob and Israel are here enjoyned in my Text) they were most unworthy of so great mercies, because they had great cause to rejoyce and be glad for them.

Thus you may read in those sacred Archiues, how God turned their Captivity from Chushan-Rishathaim, King of Aram, Judg. 3.8. or Syria, by the hand of Othniel, Jud. 3.8. How he turned their Captivity from Eglon, King of Moab, by the hand of Ehud, Judg. 3.14. Jud. 3.14. How he turned their Captivity from the Philistines, with an Oxe-Goad, by Shamgar, Judg. 7.31. Jud. 3.31. Thus you may read, how he turn­ed their Captivity, when he had sold them into the hand of Jabin, King of Canaan; and delivered them from Sisera his chief Captain, which dwelt in Harosheth of the Gentiles, by the hand of Deborah and Barak, Judg. 4.23. Jud. 4.23. How he turned their Captivity from the Midianites (into whose hands he had sold them 7. years, because they had com­mitted wickedness in the sight of the Lord) by the hand of Gedeon, Jud. 7.25. who was called Jerubbaal, Jud. 7.25, How he turned their Captivity from the Children of Ammon, by the hand of Jephtah, Jud. 11.32. Jud. 11.32. And, to be brief, thus you may read, how God delivered them from the Phi­listines, and turned their Captivity from them, Judg. 14.14. & 15.15. & 16.3. first by Sampson, Jud. 14.14.15.15.16.3. And afterwards by Samuel, 1 Sam. 7.10. For which several deliveran­ces out of Captivity and Slavery, which they sustained un­der their Enemies hands, 1 Sam. 7.10. there is no question, but they did all rejoyce, and were exceedingly glad; because, when they were oppressed, and vexed by their Enemies, [Page 29]they cried exceedingly to be delivered: although we find none of their Hymns of rejoycing, and Psalms of joy, to be registred in those holy Records; excepting that Song of Thankfulness of Deborah and Barak, Judg. 5.1. which they did exul­tantly sing, after their renowned Victory over Sisera; as you may read, Jud. 5.1.

Nor will I insist to relate unto you, how God delivered the Israelites from the hands of their enemies in the time of the Kings: you may spare me that trouble, if you please, at your leisure, to revolve and peruse those holy Chronicles, which are there set down concerning the Kings of Israel, and Judah.

But that signal and famous Deliverance from the captivi­ty of Babylon, after threescore and ten years, which they suf­fered by reason of their sins; and from which they were mi­raculously delivered by Gods mercy, challengeth a more than ordinary attention and observation.

Which captivity of theirs, as it was fore-told by the Prophet Jeremiah, Jer. 25.9.10, 11. and other of the Lords Servants the Pro­phets; so was their return fore-prophecied likewise; Isaiah. 5.26. al­though they would not believe or 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 [Page 30]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 [Page 31]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 [Page 32]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 they should not be revelled and ravished by them. And, when God had as justly suffered us to be made Vassals and Slaves to our fellow-Subjects, (a just reward for our disobedience, formality, and neutra­lity, in that we would not submit to, stand by, and adhere, as we ought, to our natural and lawful Prince) and had let us continue for many years in that Slavery, a slavery worse than that of Gods people, either in Egypt, or in Ba­bylon: (for they were in bondage under Strangers and For­raigners abroad, which was somewhat more tolerable, be­cause it could not be any ways remedied; but our slavery was under our own Brethren, Kindred, and Fellow-Sub­jects at home; under such fellows, some of them, as were not our Fellows, but formerly our Servants; and which servile condition, had it not been for our pusillanimity, hy­pocrisy, and false-heartedness, might have been prevented by us, and not incumbent on us.) At length the same good God, who is righteous in all his ways, and holy in all his works, Psal. 45.17. [...], the only Averruncator, and and turner away of all evil from his people, out of his in­comprehensible [Page 33]mercy, which endureth for ever, and never faileth them that put their trust in it, was pleased to take notice of the sighs, and hear the groans, and hearken to the prayers of his unworthy people, and did unexpect­edly turn this captivity away from us.

It would not be a Parergon, or a relation from the pur­pose, if I should recount unto you, how his SaCRed Maje­sty, now surviving, (and long may he live for the glory of God, and the honour of these Nations, to be a comfort to his Friends, and a terrour to his Enemies!) to recover his own Rights, and to restore his peoples Liberties, had, both by Himself and his Ministers, mediated with his Allies and Friends, using all means possible and imaginable abroad; As also, that his Loyal Subjects had left nothing unattemp­ted, but did omnem movere lapidem, (to make use of the Latine Proverb) use the utmost of their endeavours, which the Wit, or Art of man could suggest, and their industry put in practice, for to redeem and recover themselves, and their relations out of that unparalleld slavery they were in at home. And yet, notwithstanding his Majesties negotiati­ons abroad, and his Subjects assiduous machinations at home, either through perfidious treachery, or too credulous in­advertency, all their projects, designs, and plots, not un­like those [...], Plin. Nat. Hist. 10.58. which the natural Philosophers and Historians speak of, those addle eggs which bring forth nothing but wind, came to be frustate and of no effect.

Nor may we wonder at Gods most wise, though secret dispensation of affairs in this kind: for he doth suffer his people (as we may observe in the holy Scripture) to be in affliction, and in captivity, and to continue in them, not­withstanding their prayers and endeavours to get out of them: to make them, by humility and meekness; by pati­ence and long-suffering; by faith and invocation, meet, and fitted to entertain, with more thankfulness and joyful­nes, the mercy of their deliverance, when he shall re­move their affliction, and turn their captivity. And though the time of captivity may seem long to us, in re­gard of the irksomness and tediousness of it; Psal. 90.4. yet in Gods account it is not so: for a thousand years, as the Psalmist and Saint Peter have it, are but as a day in respect of [Page 34]him, 2 Pet. 3.8. Psal. 90.4. And as our ways are not as his ways, Ezek. 18.29. so neither are our times, as his times. Though we be ready, Ezek. 18.29. as we think, to come out of thral­dom and slavery, so soon as we are come into it; yet we are not ready in Gods account, Isa. 55. [...]. and therefore we must rec­kon again. Gods time is not yet come, in which he hath determined to bring us out of slavety, and to turn our cap­tivity, when we think it high time to be delivered and ex­tricated out of it: and therefore God having suffered us, through our own fault, to come into captivity & slavery, did let us remain so long time in it, that so our restauration and return out of it, might be more acceptable to us, & we more fit to embrace it with thankfulness, when he should turn it.

And give me leave to tell you likewise, that when we were in that deplorable condition, in that remediless estate, in the lowest of our fortunes; when we were utter­ly despised, as the Prophet David speaks, and exceedingly filled with contempt, Psal. 123.3. Psal. 123.3. When our souls were filled with the scornful reproof of those that were grown wealthy; and with the despitefulness of them that were so proud, V. 4. V. 4. When our Bodies were captiv'd and under Hatches, (a punishment never excogitated by the worst of Tyrants, nor practised in the fiercest of Persecutions) and they did suffer men to ride over our heads, Psal. 66.11. Psal, 66.11. When we were vincti, Prisoners indeed; but yet not vincti spei, Zach. 9.12. (as the Prophets expression is,) Prisoners of hope, Zach. 9.12. for we were without all hope, and apprehen­sion of freeing our selves out of that Labyrinth of misery; when those Matchiviallians, or matchless Villains of the times, in their modern policy, like Nimrod and his Com­plices, had said, Go to, let us build a City and Tower of Go­vernment that may reach to Heaven, and get us a name ove [...] all the Earth, Gen. 11.4. Gen. 11.4. when they were in the height of their tyrannie, and we in the depth of our slavery▪ then did the Proverb, not more old than true, (according to St. Augustines sentence) verify it self to our misbelieving souls: Aug. de. Temp. Ser. 89. Ubi desinit humanuns, ibi incipit Divinum auxi­lium.

For now God Almighty, (who, as the Psalmist stiles him, is Adjutor in opportunitatibus, & in tribulatione, Psal. 9.9. Psal 9.9. A defence for the oppressed, even a refuge in due time of trou­ble) making our great extremity, his gracious opportunity, did take the King, his Vicegerents, and the Churches, his Spouses cause into his own hands, which he had seen to be so ill managed by others; and seeing the enemies of both to be implacable, by reason of their many prosperous suc­cesses; insomuch that some of them had said, (if Fame hath not given a mis-report) concerning the one, they would never be reconciled to that cursed Family, ( Vox faucibus haeret, The words stick in my throat at the pronunciation of them!) And of the other, they would not leave a Priest to piss against the Wall, (so great friends were they, as they pretended, to Religion) but they would Pave the High-ways, from York to London, with the Churches stones; At length, when those enemies of Sion, and of David, thought all was Cock-sure, (as we use to say) and that they had settled themselves so fast, 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, [Page 36]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 [Page 37]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 [Page 38]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, or Psalm of Return, Facti sumus ficut som­niantes, Psal. 126.1. we were like to men in a dream. It was their own expression; we could not believe it; we could not give credit to it; we could not think it would e're come to pass, although we daily saw the wayes to it, and the wor­king of it; it was a happiness so much unlooked, unex­pected, and unhoped for, in those unhappy dayes, and times of distraction.

I will not here, Infandum renovare dolorem (to make use of that Pathetical phrase, of him in the Poet, which a Westminster Schollar sometimes usurped, Virg. Aeneid. in another case, to Q. Elizabeth, when she asked him, how often he had been whipped: Infandum Regina jubes renovare dolorem) renew your grief, or repeat your sorrows, in this time of joy, by recording, and mentioning, what hardship and slavery, what servitude and vassalage, by oppression, taxes, and all kind of servile offices (worse than which the Isra­elites imposed on the Gibeonites, when they made them Tributaries; Jol. 9.23. of which you may read, Jos. 9.23.) we suffered, and tamely underwent, like so many Issachars, (of whom Jacob, Gen. 49.14.15, in his Prophetical Blessing, did give this Character: Issachar is a strong Asse, couching down [Page 39]between two burthens: And he saw that rest was good, and the Land that it was pleasant: Gen. 49.14.15. and he bowed his shoulders to bear, and became a Servant unto tribute; as you may see it, Gen. 49.14.15. I will no further apply that Prophecy to our selves, than to say, that we saw rest was good, and our Land was pleasant; and therefore we bowed our shoul­ders to bear, and became Servants to tribute) not only under the height of tyranny, in the time of Oliver, the Projectour, rather than Protectour; but also, under the lash of the Stinking Ramp (which (Blessed be God) is since roasted, if not some part of it burned) whiles we were in that our Captivity: Although I cannot but tell you withal, what sometimes Aeneas said to his Companions, and fellow-Sufferers, — Et haec olim meminisse juva­bit. Virgil. It will be a kind of joy hereafter, to think of our former sorrows; and we shall take a kind of pleasure, when we shall look back into former times, and compare them with the present, to remember, and recount to our Posterity, what hardship and sufferings we have under­gone, in an honest, and a just cause; that so, if occasion should serve, they may not with Ephraim start aside like a deceitful bow; but be encouraged to the like vertuous actions.

But I shall endeavour to make you sensible, and let you understand, how undiscernably and insensibly, how strang­ly and wonderfully, Ad miraculum us (que), even to a miracle, God hath turned that our Captivity. For here I must have recourse again to the Prophets expression, which he there sets down, by way of thankfulness, in the Old Testament. A Domino factum est istud: & fit mirabile in oculis nostris, Psal. 118.23. Psal. 118.23. And which the Evangelist doth take up with a grateful recordation in the new. [...]. Mat. 21.42. This was the Lords doing, and it is wonderful in our eyes, Mat. 21.42. Wonderful it was indeed, as I said before; no man but stood in a maze at the sight of it. Even as St. John the Divine, when, being carried away in the Spirit into the Wilderness, he saw the Woman drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus: when he saw her (the Text faith) [...], [Page 40]he wondred with great admiration, Revel. 17.6. Revel. 17.6. So here, after the Enemies of Gods truth had been drunk with the blood of the Saints, and with the blood of the Martyrs of Jesus, who died witnesses to the truth of Christ, and of Loyalty to their King, the Vice-gerent of Christ; when God turned so unexpectedly, and so suddainly, the slavery and captivity we were in, every one wondred with great admiration; every one stood in amazement at the sight of it; every one was stupefied, and astonished, and besides his senses at the apprehension of it; as if he knew not well, whether he saw it awaking, or dreamed of it sleeping, it was so strange. And therefore, as our Sa­viour sometimes said in another case, to the Jews, when he came to Nazareth: Hodie impleta est haec Scriptura in oculis vestris; This day is this Scripture fullfilled in your eyes, Luk. 4.21. Luk. 4.21. So, I cannot but make use of the same expression, and say unto you: [...], This day, if ever, this Scripture of Gods turning the Cap­tivity of his People, here fore-prophecied in my Text, is fullfilled both in your eyes and ears.

Now, as the Jews, after their return from Babylon, did celebrate the memorial of it with several Songs, and Psalms of Degrees, which from thence are entituled, [...], Cantica graduum, Songs of Degrees, being fifteen in number that are so stiled, as you may see in the Book of the Psalms, from the 120 th. to the 135 th. So the return of our Captivity, being no less miraculous, than that of theirs, I should commemorate the Solem­nity of it, by observing the several steps and degrees of our, return (by which, as by so many steps of Jacobs Lad­der, we did ascend from the Nadar and Depth of our sla­very and misery, to the Zenith of our present liberty and prosperity) and so, by way of thankfulness, affix and annex a Song of rejoycing to every Degree.

But because the time, like a Step-mother to my inten­tion, hath prevented me so, that I cannot shew you for the present, those several steps (which are seven in num­ber, as I have observed them) by which, as by so many Degrees, we did return out of our Captivity; Nor yet make that Musick which I did desire, in setting those [Page 41]Hymns of rejoycing, and Paeans of joy, by way of thank­fulness, to every Degree; I shall, instead of those Halle­lujah's, which I had conceived for every Degree, make use of that Anthem, or Natalitial Ode, which was set in the highest Key, and was sung in the Superlative Degree, by the Quire of Heavenly Angells, at the Birth of Christ; who is Christus Dominus, Christ the Lord. And this you shall find to be set and sung, Luk. 2.14. Luk. 2.14. [...] Gloria Deo in Excelsis: Or, Gloria in Altis­simis Deo; & in Terra pax; in homines benevolentia: Glory be to God on high; Or, in the highest; and in Earth peace; good will towards men.

And so, in imitation of that Angelical Quire, on the 29 th. day of May (Anniversarily, it being King Charles the 2d. who is Christus Domini, the Lords Christ, his birth-day: Said I his birth-day? I might have added, his rising day too; for it was both: Not only the day of his Nativity; but also the day of his Resurrection: It was his [...], his second 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 [Page 42]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, [Page 43](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.

AMEN.