THis book of Psalms is a little Bible, Psalmorum liber quaecun (que) sunt utilia ex omni­bus continet, &c. Aug. Prol. in Psal. replenished with all sorts of Hea­venly matter. A great part where­of is Eucharistical, tuned to hea­vens melodious Harmony. A­mongst all the Subjects treated of therein, none outnumbers the Subject of this Psalm: Which what that is, the first [Page 2] words tell you; tis the reducing of a captivity, and a sad one too. In which they were as dead dry bones, in their own esteem, and out of which they had no hope, nor help to escape. But when God brought it to pass, above, yea against all humane expectation, they were tanquam Somniantes, as men neither perfectly asleep nor awake, vers. 1. and could not believe what they heard, felt, or saw at the first. But being at the last put out of all doubt, they became Ridentes & exultantes, laughing and tri­umphing, vers. 2. And the Heathens Admirantes & Agnocscentes, admiring and acknowledging this mi­raculous dispensation; Of which this Text is the pro­duct and effect.

And its no other then the Churches Eccho and Ha­lelujah to the Heathens confession. Indeed, strange had it been if spectators onely should have said so much, and the Jews who were so deeply con­cernd in the advantage of this deliverance should have been silent; but that they are not: He that con­ferred this blessing, gave both sence and gratitude; they are both exprest in this Text, The Lord hath done great things for us, whereof we rejoyce. Which being thus read according to our translation, we may observe in these words,

• 1. An Acknowledgment of Gods bounty.
• 2. An Impression, and retribution suitable thereunto.

1. In the acknowledgment, we have

1. A pointing out the mercy, under that expres­sion, Magna, great things.

2. A confession of the Author, Jehovah, the Lord.

[Page 3]3. An assertion of the actual possession; tis not faciet, he will do great things, but fecit, he hath done them, they be not suspended mercies, but conferred.

4. A Declaration of the object, in which there is a comfortable appropriation by the Jews, to them­selves; and indeed, what were it to them, had it not been for them? Therefore they put in their claim and own it; tis for us say they, the Lord hath done great things for us. And these be the particu­lars of the first part, their acknowledgment of Gods bounty.

2. In the impression and retribution, you have

1. The passion excited, joy.

2. The Subject, which is extensive; the mercy was national, and so was the joy. Ʋs, in the pre­eedent part, was the object: And We, is in the Im­pression, the Subject of this joy.

3. The time; tis sutable too, and concomitant with the mercy; not vanishing, but continuing; fuimus laetantes, we have rejoyced, when this fecit Magna was extended to us, and are still rejoycing in the memory thereof. And thus you see the several parts of this Text. I'le begin with the first.

1. The Mercies, exprest by that term, Magna, great things, whereby the Psalmist intends, not to diminish the dignity of any other work of God, as if it were simply little, but comparatively it may be so called; As lights in the heaven, exceed one another in magnitude and splendour, yet is the least in it self both great and glorious. There is a day of small things, says the Prophet Zacharie, Zach. 4.10. [Page 4] And there is a day of great things, sayes the Prophet Jeremiah; Ier. 30.7, 8. such are these in this Text. The first are as certain beginnings, and the latter as comple­tions of some great business. In the lesser there is a luster, as at the Sun rising: But in the greater a brightness as at Noon day; so here, When God built up Sion, Psal. 102. he appeared in his glory. But we may not count this a small mercy; tis not some great thing, but things: Behold a Troop. A blessed constel­lation of mercies, whose happiness, he multiplyed to do great things; So the Chaldee, Syriack and Ara­bick versions render it; And the history of this deliverance makes it good.

The power that detaind them is broken, by the Medes and Persians. They though Pagans, and so no friends to their Religion, become their delive­rers. Impregnable Babylon their strong Prison is opened to set them free. Isa. 45.23. 2 Chron. 36.22, 23. They are freely discharged by Proclamation, and encouraged, yea enabled to return to their own soil, Government, and exer­cise of Religious worship. And all this, when things were at the worst with them, no power in their hands to help, no hope in their hearts ratio­nally to expect it; how then could they say less if they would say any thing, but acknowledge that these were Magna, great things, as here they do!

And such indeed they are; whether measu­red

1. By utility and profit that thereby redounded to them. Things, certainly they were of great moment to these Jews; and of the greatest rela­tive goodness, in reference to their advantage; [Page 5] what could be more welcome to them, then liber­ty to the captive; Return to the debarred from their native soil; Restoration of the Plundered to their own possessions; dignity to the debased? Twas talkt of far and neer, and every mouth was full of, Who is like to Jerusalem! happy art thou O people, saved by the Lords own hand.

2. Great things they were in respect of their power, or possibility. To them they were impossi­ble, in respect of their own ability to effect them. Their wisdome was too shallow: Their strength too weak, their Prison too strong, their Enimies too severe, potent, and watchful, Lam. 1.2. their condition too low; Sion had no son to comfort her, her breach was great like the Sea, so that none could heal her.

3. Needs must these things be of more then an ordinary size, because the greatness of Gods strength was put forth to effect them. He hath mag­nified to work, sayes the Original, he greatned himself to effect them, cald up great power, and clothed himself therewith, to bring them to pass. Psal 93.1. Now did the arme of the Lord put on strength, Isa. 51, 9, 10. and awaken, as of old, when he brought them out of Aegypt, and dryed up the Sea before them. He wrought magnificently like an Almighty God. Magnifice egit; So Vatablus renders Magna fecit. Magnifi­ficentia est mag­narum rerum et excelsarum, cum animi amp [...]a quadam etsplen­dida propositione cogitatio, at (que) administratio, Cic. in Rhet. Est virtus factiva magnorum. Aq. 2 [...]. q. 134. art. As in the Thracian Hieroglyphick of Gods power, set forth by the Sun sending forth three beams; whereof the first broke a rock in pieces; the second dis­solved a mighty Mountain of Ice; the third raisd a dead man; so was it here, he brake in pieces the [Page 6] rocky-hearted Caldeans, melted into charity to­wards his people the frozen-spirited Medes, and Persians, Ezek. 37. raised this dead and buried Nation, the Jews out of their Caldean Sepulchres, Ezek, 37.11. and in all this discovered his extraordinary power and might.

4. We stile that great, which is extraordinary and strange, not falling out every day, especially if such things come to pass, unexpectedly if they be things that we look not for; Isa. 64.3. and such were these, such a deliverance as Ezra stiles it: Ezra 9.15. after sea­venty years, suddenly dismist, solely and no other captives, though Pagans. Who hath heard who hah seen such things? Isa. 66.8. saith the Prophet Isaiah; they filld the very spectators with admiration: and whereas the Heathens were dim-sighted, and apt enough to detract from, and abate in Sions mercies and deliverances, they are here so extraordinary, of so great a grandure, and have on them such eminent Characters of their Authors Omnipotency, being blessings of the first magnitude, that the heathens cannot chuse but acknowledge them. Then said they amongst the Heathens, The Lord hath done great things for them. And the Jews with thankfulness admire it; The Lord hath done great things for us, whereof we re­joyce. Which brings us to the Second particular

Viz. 2. The season in which they were made parta­kers of these great things; fecit, he hath done them, and they have these mercies in their own pos­session; tis not faciet, he will do this for them; that is true too, so oft as his peoples need requires it; I [Page 7] will, saith God, bring again from Bashan, Psal. 68.22. from the depth of the Sea; but here tis fecit, the work is finished. To have had them decreed in heaven, might they but know Quam diu expectanda, How long before they might look for them, would have been a mercy; Wherein God gratified them, assigning the period of their bondage to be seventy years, by his holy Prophet; Ier. 25.11, 12. but in that thraldom many of them dyed beleiving, as yet not having received the impletion of that promise; at the last providence concurs to the accomplishment of that prediction, Ezra 1.2, 3, 4 and the ruler of the Nations sets them free. The Country-man when he sees the clouds, those bottles of heaven thicken by ascend­ing vapours, is glad; but when they let fall their drops in showers, impregnated with natures crim­son salt, the fields laugh, and the husbandman grearly rejoyces; so was it with this people; Then was our mouths filled with laughter, and our tongues with singing. Well, but who may they thank for this? the Lord hath done it, say they.

3. They acknowledg the Author is God. He, Diod. Sic. lib. 1 [...]. Arist. Ethic. l [...]b. 5. cap. 4. [...] &c. who as the cheif Egyptian Priest in their Divine Worship, used to stile their King by way of commendation, that truly is he, a boun­tiful imparter of his good things. And as the Phi­losopher speaks of the habit of virtue, that by ac­tions it may be known and judged, so is his truth, wisdome, goodness and power, who is the Author of his deliverance; by such products as this, him they see and own in these great things; not any of the heathens Gods, but Jehovah the God of Isra­el [Page 8] they acknowledge to be the Author of them, who is the first and fountain of all beings. And in­deed, Omne bonum nihil est nisi Dei exun datio, qua inferiora etiam replevit: Bern. what ever we admire in sublunary things, what else is it but the overflowing of his wisdome, goodness, and power, whereby he hath replenisht even things beneath? He may fitly be resembled to the Egyptians Isis, all breast, whereby he suckles, and satisfies with good terrestial creatures, Macr [...]b. impart­ing to them, being, Life, deliverances, and all that is good, who being love, and so of a communica­tive nature, invites poor creatures to himself (as Vespatian did the Egyptians) from his infinite ful­ness to draw forth to themselves what ever may really turne to their advantage. Haurite à me tanquam ex Nilo. Philost. l. 5. c. [...]0. in vit. Ap [...]ll.

He is a God of truth, who gives being to all his promises, and makes good his predictions by his servants the Prophets. Isa. 44.26. So here, after the accom­plishment of seventy years, and 43.6. he sayes to the North give up my sons and my daughters, and the work is done. His will is the tyring house, wherein his Emanations and actings receive their dress, Psal 115.3. he hath done whatsoever pleased him, saith the Psalmist.

[...]. Synes. Hym. 2. Hebr. 1.All second causes depend on him whom Sinesias rightly stiles the root of the World, and the Center of beings, who bears up all things Manutenentia Di­vina, by the Almighty word of his power; and directs by his unerring wisdom to their intended ends.

Mercanab R. Mayn. More Nevoch. lib. 3. cap. 7.The whole creation is his Chariot, in which he rides abroad, and manifests himself in the world; making such use of every part thereof, as seems good to his wisdom; N [...]us Dei est opus perfectum. & over all he hath so absolute a command, that less then Pompyes stamp with his foot, his beck, [Page 9] suffices to raise an army of deliverers, for his in­thralled people. Yet needs he none of these to do his work by; and that he is pleased to make use of any, tis a dignation in him to honour the creature, not of indigence as if he could not effect what he pleased without it. As here, in redu­cing this captivity, he makes use of Cyrus, Opus dignoti­onis, non indi­gentiae. Aq. but could have accomplisht it without him; and now he is his instrument, what is he without this agent? Isa. 45. Twas the Lord (as the Prophet expresses it) that loosened the loynes of Kings, and opened the doors be­fore him; He went before him, and made crooked places straight, he broke op [...] the brazen dores, and burst asunder the iron barrs. Ezra 1.2. This Cyrus himself ac­knowledgeth; The Lord God of heaven hath given me all the Kingdomes of the earth. Twas he that stirred him up to attempt it, and gave him pow­er, wisdom and courage to atcheive it, enabling him to conquer Babylon it self, Ier. [...]0 21. D [...]od. Sic. rer. antiq lib. 3. c. 4. that hammer that broke in peices the Nations: Although it was im­mured with mighty Walls, fortified with strong Towers, and rampires, strengthned with massy gates, replenished with multitudes of Soldiers; fur­nished abundantly with all necessaryes, fenced with the impassible river Euphrates: by all which both King and people were so secure, and regard­less, that Belshazzer and his Courtiers feast, Invedunt u [...] ­be [...] somno vi­ [...]o (que) sepultam. and carouse it in the Temples sacred vessels, while Cyrus dividing the River into several Channels, he and his army enter the City being buried in sleep and drunkenness, and so by force carry it.

But what is all this to Sions deliverance? perhaps [Page 10] they have but changed one Enemy for another, and peradventure a worse; no, no such matter; come therefore and behold the doings of the Lord; Zach. 4.6. he conquers their conquerour by his spirit, making him captivate their conquerours, and release the con­quered, Isa. 14.28. 2 Chron. 36.23 Ezra 1. and that too in relation to a prediction of him, and precept imposed by God upon him a­bove an hundred years before he was born. Thus the Lord was favourable to his Land; Psal. 85.5. and whence came the sore, thence came the salve. Salva­tion belongs to the Lord, Psal. 3. and his blessing is upon his people, which is the fourth particular.

4. The object of thes [...] great things, for whom they were wrought; Tis Nobiscum, with us, says the Original; not that we should imagine they had any hand in it, or contributed the least help there­unto; Psal, 115.1. No; not to us, but to thy name, say they, we give the glory. Nor was it by chance, but propter nos, it was for us, sayes the Psalmist, both in Gods intention and exhibition. It might have been against, and not for them; they well deserved it by theit transgressions, Neh. 8.34, 35, 36. not onely before, but also in the time of their Captivity. But it was with and for them; all went well with them, and was as they would have it. Proportion was a foil, and propriety makes the mercy compleat; he hath holp­pen his servant Israel. Luk. 1.54.

Had these bin the mercies of others, good nature would have made them sensible on their behalf; but being their own, how can they chuse but deeply resent them, with hearts full of joy, and mouths full of praise, as the Plalmist predicted, When [Page 11] the Lord bringeth back the Captivity of his people, Jacob shall rejoyce and Israel shall be glad. So here do they fulfil it, Whereof we rejoyce, and that is the second part.

2. The impression these great things received make upon them; or, the passion excited hereby, exprest in the Term Laetantes, rejoycing. Tis a branch of delight, wherein the heart is dilated, as by sorrow it is coarctated; a Metaphorical expressi­on taken from the bodyes positure, when it is not pent up in a narrow room, but is at ease and plea­sure; so is the mind, when it enjoyes such good things, wherewith it is pleased and delight­ed; Martin. Lexic. he rejoyces that enjoyes what ever he de­sires; Etymologists derive Laetitia joy, Psal 4.2.119.31. Isa. 60.5. 2 Chro. 6.11. à mentis lati­tudine, and so tis stiled the hearts enlargment, whereby it makes more way for the object delight­ed in, to enter into it: As the Sun-flower opens and dilates it self towards the sun, to receive his beams and influence more abun­dantly.

Tis rightly placed in the Concupiscible faculty, and is wrought by presence of, and Union with the object desired. Now there is no doubt, but as this Nation above all others was Impatient of bondage; so, nothing could be alike pleasing to them, as freedome and liberty from their thraldome. And as of old, when God brought Israel out of Egypt, and preserved them from their Enemies at the red Sea, There, say they, did we rejoyce in him; Psal, 66.6. So was it here upon this deliverance from their Caldean servitude, whereof we rejoyce.

Gaudio cogendi vis inest. Plin. 2 Sam. 6.14. Laetū illum vo­cabant qui cum corona publice vitulabat. Seal. ad Va [...]r.Joy of all passions can least be dissembled. David dances; And indeed of old they used to stile him Laetus, joyful, that skipt and leapt amongst the people with a garland on his head: In a word, the heart conceives it, and then quickly sends it forth throughout all the province of nature, that every part may have a share in the common comfort.

And he is truely joyful, sayes Perottus, who mani­fests in his countenance the mirth he hath within; Est proprie lae­tus qui hilari­tatem quam in­tus habet etiam vultu ostenditu Perot. Psal. 16.9. And very frequently in the tongue, where it turnes to a Laudabo, praise, and thankful acknowledg­ment thereof; witness the Psalmist; my heart, saith he, is glad, and my glory, that is, my tongue rejoyceth; so fares it with these Captives, vers. 2. Then were our mouths fild with laughter, and our tongues with singing.

Cant. 8.7. Isa. 24.5.The people of God, like the Star-fish will burn and shine in the water of distress, prayse God in the very fire of afflictions: But when his dealing with his people is as it was here, the turning their capti­vity, thereby he takes from them their mourning weed, and makes them full of joy by his work of goodness, as the Jews in this Text. I, and ob­serve.

2. The rejoycing is as extensive as the delive­rance. The one was National, so also was the other; thus was it with their fathers when God brought them with an outstretched arme out of Egypt, Exod. 15.1, 2. all Israel rejoyced and sang that song of Tri­umph. 2 Chron. 20.26.27, So did Iehoshaphat and all the men of Judah upon that great victory and deliverance, They re­turned to Jerusalem with joy, and vers. 28. They went [Page 13] to the house of God with Psalteries, harps, and Trum­pets. Such is the Thundering Haleluiah of Gods Redeemed, Rev. 19. And such in point of unami­mity and concurrence was theirs here in this Text.

3. Well but when were they thus joyful? fuimus say they; theres no doubt but this joy was at the highth when the mercy was fresh; then sang they his praise, Psal. 106.12, 13 they deferd not their sacrifice of praise to their deliverer. Truly, accommodation to their advantage, propriety in, and possession of this deliverance, must needs make them happy, and its apprehension joyful. The more they desired it before it came, the greater relish found they in it being now obtaind. Darius his muddy water was pretious when his drought was so excessive, that it threatned ruine; the Heathens admiration, and extorted confession by clear conviction, do not a little heighthen it; indeed it was to them a blessed change, an unexpected mercy, of great con­cernment.

But doth not Fuimus speak of this rejoycing as of a thing past and gone, as the deliverance was? no, by no meanes; Ibidem. It was indeed too ordinary with this people, One day to sing his praise, the next to forget his goodness, and rebell against him: But here the Psalmist hath no designe to put in an in­ditement against them, as if they were faulty in this respect, but rather he sets before them an ex­emplar, [Page 14] that whensoever forgetfulness or dulness doth surprise their minds, by this they may be ex­cited to remember whence they are fallen, and do their first work: but let this suffice concerning the Jews.

Q. Whats all this to us?

A. Exceeding much; for if we consider the mer­cy we commemorate this day, at least it parallels theirs, if not outstrips it; what tongue can express the misery we were reduced to by the late intestine War? How was peace destroyed, plenty vanisht, trading decayed, order confounded, laws sub­verted, truth vanisht, Orthodox Ministry contem­ned, Iocus est in mi­litia et ludus do­mos deripere, fa­na spoliare. lawful Magistracy extirpated! Servants rid on horseback, and Princes went on foot. What rapines and plunderings were in every corner of the Land! what traps and snares were layd for the Li­berty, Estates, yea lives of those who refused to Sacrifice conscience and loyalty to the lusts and in­terests of Usurping persons! The Land was become an Aceldama. Caldean like, they neither spare Princes nor Priests. Lam. 5. In the War they slay in battel those whom they find in arms, and many unarmed in cold blood. Not the lives of the living, nor the bones of the dead (if contrary to their corrupt interest) were secure; thousands of our strong men fell by the sword; 2 Chron. 36.17 our King was horridly murdered at his own door, Lam. 5.16. and so fell the Crown from our head; our real friends were few; many treacherous; de­signs failed, our hearts fainted, our miseries were of twenty years continuance; we had no Pro­phets to predict, Psal 74 9. we wanted our signs, nor knew any man Quamdiu, how long our dismal night of [Page 15] misery would continue on us; And our eyes even failed with looking for the salvation of our God. Thus, when we were most hopeless, Psal. 69.3. help­less, our enemies highest, and we lowest; Cedren. ad anim. 13. Heracl. they armd with power, treasure, like the picture of Chosroes in the midst of his heaven, full of might and dignity, warring and prevailing by their silver speares, when they seemed fixed like eternal Mountains, and everlasting hills; yet then, H [...]b. 3.9. even then was the Lord seen in the Mount, and our ne­cessity was his opportunity; the wicked were snared in the works of their own hands. Psal. 9.16. Higgaion Se­lath.

The people grevv impatient of their pres­sures: God put it into their hearts to affect, strongly to desire, and petition for the restoration of their antient government, and fundamental constituti­ons, stird up the vvorthy General to be his instru­ment in a happy chang, united the generality of the people, (though of several opinions about Ecclesiasticall things) in a blessed concurrence, vvhence came the loud shout of the Nation, like that in the Revelation, saying to their exiled King, Ascend. And that to, after such high indignityes, and affronts, horrid slanders, Rev. 11.1 [...]. Pamphleters and railing Rabshakies, like Smirnaes glass presenting vvhat vvas most amiable in his sacred Majesty, most ugly and deformed to the Nation; yea, after such sad oppressions, great temptations, desperate rejections and assaults; That God should turn our captivity so suddenly, so svveetly, vvithout effusion of blood: And should set our King upon [Page 16] his Throne with such high testimonies of National affection and subjection to him; are not these Mag­na, great things! yes certainly, Mirabilia, they are wonderful in our eyes.

Especially that these great mercies should be for us; A people loaden with prophaness, and Hypocrisie, who rather might expect extirpation then Salvation; yet wrought he all this for us, miserable creatures, when we were in the deeps; Psal, 136.23. He remembered us in our low estate; for us, weak Wights, when our strength was gone; for us, unworthy wretches, when we were ripe for ruine; therefore we should not content our selves to contemplate this, and rejoyce alone, and 66.5, 6, but invite others, as the Psalmist doth, Come and behold the doings of the Lord, what Salva­tion he hath wrought for the children of men! And therefore come let us exalt and praise his name toge­ther. Psal. 34.3.

Thus Laetantes, this rejoycing in the Text is a ne­cessary duty, requisite to our festivity, as it was to Israels. Deut: 16.14, 15.

But rightly to determine it in respect of the ob­ject, Herodot. lib. 1. must be our care. Agasicles was banisht by the Halicarnasseans, because he consecrated not to the Gods the prize he gained at the Olympick games, but carryed it to his own house: let us rather con­forme to the Psalmists invitation and advice, Psal. 35.1, 2. Come let us sing unto the Lord, let us heartily rejoyce in the rock of our salvation; let us come into his presence with thanksgiving, and shew our selves glad in him with Psalms. What could this holy Prophet have taken care for more then here he doth! First, that [Page 17] there be a right fountain; the heart must not be absent: it must be heartily. Secondly, that the streames be pleasant and sutable to the present dis­pensation, songs of gratitude, Psalms of acknow­ledgement: But thirdly, he contents not himself with this, but designes a place; and where should that be, but the place or his present Hissan? and the place of publick worship is fittest for the expres­sion of publick joy: A perite portas justiciae, Psal. 118.19. the Temples Halelujahs best suit with publick deliveran­ces: and what is more noble, No [...] esse candi­datos Angelo­rum dicit. Te [...]t. de orat. cap. 3. then there to joyn in the employment of Angels, whose age is not mea­sured by time, but praise? What more honorable then there not onely to pay our tribute, by giving to him the honor due to his Name; but also to put the Crown of praise on his head, who with mercy and loving kindness crowns us! Psalm 103. I am sure the advan­tage is our own, Gods gracious emanations being like Solinus his Well, which if sung to, rises, else ebbs. When I sing praises unto God, Psalm 56.9. then shall mine Enemies be driven back, saith David; so was it with Jehoshaphat, [...] Chron. 20, 2 [...] when they began to sing and praise the Lord, their Enemies were smiten; and so will it be with us, our great things will be teeming mercies, and bring forth more; they'l be but pawns, [...]ontinalia fe­st [...]s erat dies Romae, quo in­ [...]ntes coronas pro [...]icebanit, ut à quibus aqua [...] acciper [...]t, iis­dem gratiam re­ferre hocritu viderentur. Vide Var. l. 5. de ling. lat. and first fruits of future good; only we must take heed, that we put not a bar in the way thereof, by our ingra­titude. What can be more equal then if we draw good out of this Ocean of goodness! Roman like we should crown the Fountain that imparts it.

The danger of mutability is a great allay in all sublunary good, the stability whereof depends on [Page 18] Gods will and actual emanation, as beams on the Sun. Therefore the Psalmist prays, Psal. 90, 17. Estahlish that which thou hast wrought for us, or else it will quickly vanish and come to nothing: And our best way to make it durable, Luke [...], [...]4. is, to answer Gods design, in conferring it upon us; whats that? but ut serviamus, says holy Zacharias, That we being delivered from the fear of our Enemies, and out of the hands of those that hate us, should serve him without fear, in holiness and righte­ousness hefore him all the dayes of our lives: That is in­deed the real gratitude, Psal. 56.13. when not only verbally but vitally we endeavour to express it, as holy David, in our conversation, I will walk before God in the Land of the living.

But thats not all, we must take care that both our internal, external, Joy and gratitude, bear some proportion to our mercyes. 2 Chro. 32.25. This was Hezekiahs fault; he was not thankful according to the mercyes recei­ved; Diis & paren tibus non possu­mus retribuere aequalia. Arist. let it be our warning. To God, and our Pa­rents, we can never sufficiently retribute for the benefits we receive from them; sayes the Philoso­pher; the example of his disciple Alexander the great is worthy our imitation, Plin. l. [...]. c. 14. who when he had conque­red Arabia, sent home a ship loaden with franckin­sence, intreating Leonides to offer it liberally unto the Gods.

My Lords, God in this happy change greatned himself, that he might greaten you; What now is your task, but to make your business to greaten him in the sight of the people; as to his essenti­al glory you cannot. But in point of manifestation to the world, by your words and Actions, you may, and ought. I will deliver sayes God; theres his [Page 19] benificene, and thou shalt glorifie me, there's our duty. He hath done the one for your Lordships, Psal. 50. and now expects the other from you. And I make no doubt but the Psalmists Quid retribuam is in your hearts, resolving to performe it; And your inquiry where­by you may give Testimony to the world, of the deep sence you have of Gods deliverance. Where­fore in all humility give me leave to present to you certain great things God respects by way of grati­tude for those great things of his bestowed on you. As 1. Magna pietatis, that you take care for the great things of Religion. Who ever denies to the Civil Authority that power, hath not considertd as he ought; the commands given them by God, and so their obligement, the commendations he gives to such, and therein their encouragement, the blessing conferred on them that faithfully did it, nor the punishments inflicted upon neglecters of this duty; neither their titles, office, or ac­count they must give to the King of Kings, are under­stood by such; and indeed they rob the Magistrate who assert it, of their greatest dignity.

Therefore I beseech you let it be your care to build God an house, and you may be confident he will do the like for you, let Israels resolution in the sence of their deliverance be yours, He is my God, Exod. 15.2. and I will prepare him a habitation; my Fathers God, and I will exalt him. This will be the Nations honour, when as the new Jerusalem, England may be stiled Jehovah Shammah, The Lord is there; I and the Nations safety, The Lord is in the midst of her, Ezek. 48.35. she shall not be moved; he will help her and that right soon. Psal. 46. [...]. Tis fit those places that are consecrated to the publick [Page 20] worship of God, which by the iniquity of the late sad times have been either neglected or defaced, should be taken care off; but especially I beseech you bestow your best endeavours upon the advance­ment of Knowledge and piety, whereby God may have a house of living stones; 1 Pet: 2.5. and the Nation may grow up more and more, to be a habitation and Temple for the Lord to dwell in; Ephes. 2.21, 22 To this end, pro­mote not loyterers, but labourers to this work, that have both skill and will to promote it: That bear both Urim and Thummim in their hearts and lives, Ioh. 5.33. and are like John Baptist shining in ability, burning in zeal, and sanctity. To be salt not ha­ving lost it savour, 1 Pet. 4: 11. Iohn. 13.15. but fit to season the sacrifice, and make the people a savory offering to the Lord, Loqui debent ut oracula, vivere ut numina. Causia. l. 4. c. 25 Exod: 21.17. Isa. 52.11. Lev: 10.1, [...], [...] Tis the Iews opinion that they were then drunk, whereby they occasioned that law, v. [...]. Paal halturim. cum aliis. 1 Tim: 3.2, 3 Exod: 37.23 1 Tim: 4.12 The holy shekle weighed 320 barly corns, the common but 16 [...]. 3. Maym. Ps [...]l. 132.9. is their duty. They must speak as the Oracles of God, and live after their Lords example. The A­thenians would not permit foul-mouthed Democha­ris to blow Vestaes fire. And a blemished Priest was not amongst the Jews permited to serve at Gods Altar. Those that bear the Vessels of the Lord must be holy. The two sons of Aaron smart for their drunken mistake, and from their error God takes occasion to forbid strong drink to their fellowes, when they are imployed in his publique service. St. Pauls winebibber is unfit for this sacred imployment. Gold is fittest for Lamps and Snuffers in Gods Sanctu­ary and exemplary Holines for his Priests. The Shekle of the Temple is twice, the weight of the Commonwealth; tis no ordinary measure of sanctity is enough in Church-men. Thus let it be your endea­vour, That Gods Priests may be cloathed with righte­ousness, and the people will shout for joy.

[Page 21]2. Mag na Justitiae, the great things of distributive Justice; Let your Tribunal be like that noble Romans, Reorum Scopu­lus, justorum re­fugium. Tacit. 2 Chron. 1 [...].8, 9. Lucus Cassi­u [...], A rock to split in pieces the guilty, but a refuge to the innocent. I hope you remember God trusts you with his power, for which you are accountable, and your judge­ment is the Lords, who is no respecter of persons, nor takes rewards; therefore let judgement run down as water, and righteousness like a mighty stream. Amos 5.24. Plin. l. 2. c. 17. Democritus allowed only two gods, Punishment and Reward. There is nothing so forcible to preserve humane society, as the due distribution of them.

3. Lastly, Give me leave to commend to you Magna Misericordiae, The bowels of compassion, My Lords; We find some coin of Antoninus Pius, and Nerva's also, Causin. l. 1. c. 18. in which an Eagle sits on a Thunderbolt, to which is added an O­live-branch; which took so much with Charles the fifth, and Max. the 2 ^d. that they took this in amongst the rest of their Symbols and devices; which intimates, that though the Emperors power to avenge and punish be very great, yet is it moderated and restrained by clemency; And Caesar got not less glory by mercy, then by victories. Caesar dando, sublevando, ig­noscendo, glori­am adeptus est. Sal [...]st. Is [...]. 8.6, 7, 8. Therefore give me leave to close this in the words of the Prophet Isaiah: If you break the bands of wickedness, and undo the heavy burthens, and let the oppressed go free, and break every yoke; If you feed the hungry, and cloathe the na­ked, and hide not your eyes from your own flesh: Then shall your light break forth as the morning, and your health shall spring forth speedily, and your righteousness shall go before you, and the glory of the Lord shall be your reward. Then shall you keep a feast of rejoycing indeed to the Lord, when not only you take care for your selves, Deut. 16.1 [...]. Ʋt absit mae­stitia, & adsit laetitia, which was commanded as a neces­sary adjunct in all festivities: but also in respect of others who are relieved through your goodness, so that they [Page 22] also will be chearfully ready with your selves to joyn in the Halelujah of this Text, and to acknowledge heartily, thankfully, The Lord hath done great things for us, whereof we rejoyce.

Osor. lib. 4.Amongst the Ethiopians they had a custom, that once a year the fires in all habitations were extinguished, and then by the King restored to the Nobles, and by them to the common people. I am sure the King hath not been wanting to make the Nation to feel the warmth of royal clemency; and I am confident through your management they shall be put into the full possession thereof in due season.

My Lords, I shall only add a few Arguments to remain with you as incitements to real gratitude. First, Consi­der our mercies are not meritoria, deserved by us; No, 'Tis his mercy we are not confounded; but they are explo­ratoria, God proves us whether we will improve them for his glory and the publick good. Secondly, He that hath done for us great good things in mercy, can do to us terrible things in justice: Rev. 12.1. Psal. 30. [...]. The world is fitly emblemati­zed by the moon, 'tis full of changes. Nones mount stands so strong that it cannot be moved. Cedren. Phocas Tower though never so high immured, so strongly guarded, is no Fence against Heavens revenge for sins transgression, as an un­known voice declared. If you desire honor, the way to it is through Vertues Temple: the shadow is not more inseparable from the body, then honor and praise from excellent actions of piety, justice, mercy: The righteous shall be had in everlasting remembrance. Psal. 112. [...], This is the way to erect monuments more honorable to your selves, and posterities then of brick or stone. Thus God shall have the glory of his mercy; Your Country the benefit; and your selves the honor here, Comfort when you leave this World, and everlasting happiness in a better.