BRITAIN'S HALLELUJAH OR A SERMON OF THANKSGIVING For the happy Pacification in BRITAIN Preached in the English Church at Hamburch before HIS EXCELLENCY THE RIGHT HONOURABLE SIR THOMAS ROW LORD AMBASSADOR EXTRA ORDINARY FOR HIS majesty OF GREAT BRITAIN IN GERMANY, etc. And to The Worshipful & famous Society of MERCHANT ADVENTURERS & some Cavelliers of SCOTLAND By MA. HARRIS Bachelor in Divinity, Fellow of EMMANUEL College in CAMBRIDGE & Chaplain to his EXCELLENCY. ANNO M.DC.XXXIX. To the Right Honourable SIR THOMAS ROW Knight, Gentleman, of the Privy Chamber, Chancellor & Treasurer of the most Noble Order of the Garter, His Majesty of Great Britain's Ambassador Extraordinary to the King of Denmark and other Princes & States in Germany etc. My Lord! MEaner & Base Metals may pass Curant, when once they have passed the Approbation of the Mint. There is no other Life in my Hopes of this Poor Things Acceptance abroad, but this that it bears Your Lordships Stamp upon it. T'was your Lordship, that first commanded de It to the Ear, and now to the Eye. If to Either It did, or shall give little Content; It knows where to take Sanctuary. Only in this Jam richly satisfied, that it may publish to the World your constant Zeal & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your Country: for whose sake you consecrated a day of Public Thancksgiving here. To mention your Lordship's Name any further: were to tell the world There is a Sun, whose Fellow-traveller you have been. Both Hemispheres know you well, and bless you much. I know your Lordship too wise and too Good to he flattered. And yet He that shall render you but half of your dues must needs incur that Censure, in the Opinion of them (if there be any) that know you not. How Great & Good a Statesman you have always approved yourself in those your many & High employments abroad: what Princes Court, or remotest Country doth not amply testify? I need not tell your own Country, what a True Patriot, nor your own University, Oxon. what a Noble Benefactor, nor your Holy Mother the Church what a Devout Son you have ever been. There is an Epitaph upon the tomb of of a Demi-Founder of a College much commended for its fullness & Modesty. Fui Cajus, Gonvell. & Caj. Coll. in Camb. I was Cajus. identical Propositions, where the Subject is high speak high, witness those of the Divine Maty. Let me only alter the Person, & the Tense (I pray God it may long & long be Present) and his Epitaph is your Elegy, as little & as much as can be said, You are Sir Thomas Row. One who lives much Desired (as any that carries such a Head and such a Heart) and therefore must necessarily dye much Lamented. And so will your other self your Noble Consort. Who as she is in her House the exact Antitype of Solomon's Virtuous Woman Prov. 31. v. 10. & deinceps: so do her works praise her in the Gates, in Public, as well Eleemosynall as Thera peuticall, I for bear to mention those many Church ornaments her Fingers hath wrought, Her other Masculine & Heroical virtues raise Her above Her sex. But I know I strike too long upon this string to you Both, whose study is, bene potiùs facere quàm audire rather to Do well, then to Hear well. I have done, when I have only, supplicated the Divine Majesty for your Lordship's Health. (for I know none that conque'rs such difficulties of Business who wrestles with such infirmities & pains of Body) and for the continuance of a prosperous success in your great & weighty Affairs, and for Both your Eternal Happiness, whither I know you tend as your Motto speaks. So prays TRAMITE RECTA. Your Lordship's Most humble Devoted. Chaplain MA. HARRIS BRITAIN'S HALLELUIAH. Psalm CXXVI. v. 3. The Lord hath done great things for us, whereof we are glad or now rejoice. A Text so melodiously tuned to this blessed occasion, that, I know not whether, the Composer, were more Pathetical in that their Hallelujah, or, Prophetical of this of ours. If ever, They among the Heathen could say. The Lord hath done great things for them of whom can they say it, if not of us? and when if not now? If ever any Church can sing The Lord hath done great things for us what Church can do it rather than ours? and at what Time rather than this? when the De liverance is so exceeding great, the Circumstances so wonderfully wonderful: that at the first entertainment of the news we were in the Church's case in the first verse of this Psalm like them that dream, as fearing, lest we rather imaginarily dreamt it sleeping, then credibly heard it waking. But now it is avouched with such undeneyable proofs that we must be said to dream indeed if yet we doubt of it: let us having first set our hearts in tune to a thankful Comemoration, then fill our mouth's with joy full Acclamations & sing. That so, both Cordially & vocally, we may join in consort with Zion here. The Lord hath done, etc. Great things? what great things were those that caused so great thanks? Yea, that's the Point upon which the whole Psalm runs descant, the very Gam ut of the Psal. according to which, we are to take our notes anon, in our Counter-Tenor. To set the Psalm then for Them first, then for our selus: let this be the task of this time. Their great things done them here, were a great Deliverance, a Deliverance from Captivity, from Captivity in Babylon. This was that, which set them here on singing and gave both Time, and Tune to this Psalm. Which (as most of the rest do) consists of two Parts. Of an Hallelujah praises. Of an Hosanna a prayer: so a great Prelate hath divided it before me. B. Andr. a Hallelujah etc. praises for favours already obtained. An Hosanna a prayer, either for the continuing of the same favour still, or, for the like, upon the like occasion, as we shall touch upon enough. As for the first, the Hallelujah, that takes up the 3. first verses. And as thanksgiving is always founded upon some Favour received, so, according to the height of the one, the other is still elevated. High praises for high favours. This is good in the common la of gratitude. What then was the favour done the Church here? that's the Question, and hath been already answered-a Deliverance from Babylonish Captivity. Now into this (as all other favours) two Inquiries, will be made. 1. what was it? for the matter & nature of it. 2. How was it? for the manner & order of doing it. 1. To the first, the matter and nature of a deliverance, that's usually valued & estimated by the Evil or Danger escaped: and so this of theirs will admit of 2. degrees. First, it was a Deliverance from Captivity one of the greatest of Evils. Secondly, it was from Babylonish Captivity, the very greatest of all other Captivitys. Here is justly then an Hallelujah due to the Deliverance for the matter & nature of it, that it was a Return from captivity, that it was from such a Captivity. 2. And 2ly an Hallelujah again will be no less due for the Manner of the Deliverance, The next Inquiry. How was it done? 1. It was done so unexpectedly, that they were like them that dream. As dreams we know come upon men unlooked for, unthought of. 2ly It was done so without any labour or seeking of theirs, that they were like them that dreamt again fast a sleep perhaps whilst it was doing. Or rather like them that dreamt not, for they never once dreamt of it, it was done so suddenly. 3ly It was done so graciously that at the first hearing of the good news, they were so amazed with Joy, that they knew not, whether they were in a. Dream or Noah, whether they might trust their senses, when they both heard, and saw it. 4ly. It was done so miraculously, that it manifestly appeared, to be the Lords doing, and so became marvellous not only in their eyes but in the eyes of the very Heathen, They among the Heathen could say. The Lord hath done etc. v. 2. And shall the Heathen say it, and shall not Zion sing it? yes I warrant you, with their heartstrings tuned to the highest pitch, with their voices elevated to the highest note. The Lord hath done etc. v. 3. Thus fare their Hallelujah, or praises, the first part of the Psalm. The Second was their Hosanna or prayer. v. 4. Turn again our Captivity. That is Either Continue to turn it, confirm, and ratify what thou hast already done Or, turn is hereafter, if not praeveniendo that the like Calamity befalls us no more: yet at the least Subveniendo, that we may have a like taste of such goodness in such an happy enlargement as this was. Turn, us like the streams in the south And this shall be as welcome to us as the water streams to those deserts (perhaps of Arabia) in the dry Southern Climates as Vatablus will have it. Or turn us in a facile melting way (as now they didst by Cyrus) even as those waterbrooks in the South are caused by the melting of the snow upon the neighbour mountains, as that great Bishop of ours. Then shall it far with us, as it doth with Husband men in a great dearth; howsoever they may sow in tears (whether for the dear price of the seed corn, or the small hopes of a Crop) yet a plentiful harvest makes them a good amends for all: so though we may go into Captivity with tears, by weeping cross: yet shall our Return be with greare Joy like the joy in a greare Harvest after a great Dearth. And thus you have the Psalm analysed and para phrased. But we have made choice only of one verse, the third. Which, as for its Situation in the middle of the Psalm, it may be called Cor Psalmi, the Heart of the Psalm: so for its Nature (like the Heart in the Body) it is the seat of all those vital Spirits and strong Affections that are diffused in the whole body of the Psalm. You hear how lively and pathetically it renders itself The Lord hath done etc. The Division. And this Versicle will be set in two parts. 1. Magnalia Dei great things the Lord hath done for his Church. 2. Magnificat Ecclesiae, the Church her Magnificat or thankful acknowledgement of these great things thus done by the Lord. 1. Magnalia Dei. In the former three things are in sight 1. The Benefit Great things 2. The Benefactor the Great God Jehovah. 3. The Beneficed (so to speak) the Church. We begin with the Benefit, because that is first in Nature, 1. The Benefit. being the fundamentum relationis bewene the Benefactor, and the Receiver of the Benefit. The Benefit is expressed by Great things, great things interpreted a great Deliverance v. 1. and every Deliverance always so much the greater by how much the greater the Evil is from which we are delivered, and by how much the greater providence was seen in the manner of the deliverance. So that this Deliverance of Zion here lays claim to its greatness, upon a double title, first in regard of the Substance of it, secondly, in respect of the Circumstances. 1. For its Substance. First it is great for the Substance, and this again in a double degree. First as it was a Return from captivity that is great. Secondly, as it was a Return from Babylonish Captivity, this is yet greater. 1. A Return from Cape. First it was a Return from Captivity. Now to our Rule. The measure of the Mercy must be the misery escaped. Is not captivity a great misery? Doth any man doubt it? Let him ask Jerem. in Lament. 4.9. They that fell by the sword were in better case than they that went into Captivity. And yet David in that his great strength, chose rather the Pestilence, than the sword. Must not that then be a great evil, that is greater than that, which is greater than the Pestilence? But why do I name but one place in the Lamentations? The whole book is but one entire proof of the miseries of Captivity. Captivity a great Evil? Doth any man question it? Let him ask himself: Is it not a great evil to be plundered & spoiled of all one's goods at once? And yet a man may be bereft of his whole estate, and yet have that, which he may have that hath nothing in goods, his Liberty. Well then is Restraint a great evil? The bird in the cage will tell you it is. And yet a man may be in hold upon very good terms, and among good friends. Is it a great evil then to be taken Prisoner by an Enemy? a cruel fierce enemy, whose mercies are cruelty? Say! Are bitter taunts? insulting reproaches? cruel oppressions? remote Banishment? the extremity of all manner of hatdship? are these great, evils? what then shall we make of Captivity that hath so many legions of great evils within it? But what speak I of Banishment? Restraint? Poverty? these are but the afflictions of the Body, and so are but the bodies and carcases of afflictions. There are afflictions of the Soul and they are the Souls of afflictions. And this was their case. Not only in Captivity. 2. from Babylon: Capt. But 2ly in Babylonish Captivity, that is a degree higher of their misery. They were Captives in Babylon. In Babylon, where true Religion is scoffed and gibe that Come, and sing us one of the songs of Zion Psalm. 137.4. This alone was enough to set open sluices to their tears as they sat by the Rivers of Babylon. In Babylon, where the grossest Idolatry is urged with all madness of violence. Either fall down and worship this Image, or what? noe more a do but into the fiery furnace with them Dan. 3. Was it not enough for them to lead their bodies captive, but would they lead away their souls also? Can there be greater evils (on this side Hell) than these? And may not a fair Deliverance out of all these be counted great things? That is the First, great for the Substance. ● for its Circumst. And 2ly as great for the Circumstances, and manner of bringing it about. Had they been able to have made any Head, or Resistance, themselves: the matter had not been so great. A violent Revolt from under an Enemy is not so greatly strange in the world. But what could a company of poor, forlorn, unarmed Captives do a 'gainst so mighty a Potentate? Or had they had some good able Friends abroad, to send them in succours for their rescue it had been something. Foreign supplies have done great matters in this kind. But alas, they were the object of contempt & Derision to the whole world. Or had they else, any good Friends at Court, who being set upon the vantage ground of great favour, might have ventured to solicit the king in their behalf: there had been some shadow of hope. But alas! what friends were such contemptible wretches like to make? Or what Courtier durst vouchsafe an ear to such a motion, which seemed to classh against all laws and rules of State-policy? Or lastly had the king himself been a worshipper of the true God: Religion might have swayed him towards a propitious Inclination. But as for him, He was an absolute Idolater, and so not only a stranger but an enemy to their Religion. Which way shall this desighne be compasseed? who shall roll away these so many, and so great stones thus wedged one in another? No Power in themselves, no hopes from any Friend at home or abroad, no thinking of dealing with the king himself: yet God undertakes it, and it shall not fail of taking effect. Cyrus himself shall be moved to do it, and that voluntarily and spontaneously, that peremptorily & resolutely maugre all suggestions & counsels to the contrary, that magnificently and munificently, He shall enable them with all the force of Diplomaticall letters and decrees, furnish them with all accommodations whatsoever. Verily such mighty things (Ps. 118. 16.) could not have been brought to pass but by the right Hand of the Lord, which hath the preeminence. Doubtless it was the Lords doing. 2. The Benefactor. And this minds me of the second Particular. The Benefactor, the Lord. The Lord hath done etc. His name was written upon the Fact in such capital lettets, that the blind Heathen could see and read it The Lord hath done great things for them said they And it is not perhaps unworthy your observation, that in this their Doxologicall acknowledgement, they hit upon the Tetragrammaton, Jehovah, for so the Hebrew hath it in that their verse. v. 2. They attributed nothing of this to Fortune or chance, or any false God, or to any second cause but expressly pronounce it done by the Lord Jehovah. Digitus Dei, It is the finger of the Lord, cried out the Heathenish Egyptians, and among them the most Devilish Magicians. Yea and Brachium Dei it was, the out stretched arm of the Lord, that all the nations felt, when Israel is to pass into Canaan. And now I have mentioned Israel's passage into Canaan, let that one Instance serve for a Demonstration in this matter. For their removing out of Egypt, who must be their Spokesman, but stammering Moses, but obnoxious Moses? (for it were strange if the Eminency of the man a famous Courtier, and his sudden flight out of the Land, should not recall that Fact into the minds of some of his Cooetaneans.) yet this man must be the man. I pass over the Categories of those wonders done in Egypt. Look we upon the Transcendency of God's power and providence, now they are on their way. Do they want a Guide for their way? God himself goeth before them in fire. Do they want a Shelter? His cloud is spread over them for a covering Do they want way? the Sea itself shall make it, and at once be a street and a brickwall unto them. Do they want bread? Heaven itself shall rain down Angel's food. Do they want meat to their bread? The very wound shall become their Cater, and bring them whole drifts of Quails into their tents. Do they want drink to both? The Rock itself shall be their Cellar and yield it them in abundance. Do they want Change of Apparel? Their shall not wear old on their backs. Do they want counsel and advise? God Himself will be their oracle from beweene the Cherubims. Do they want a Law? Himself will sit upon the Bench, on mount Sinai, and give them their charge in Person, and write it upon tables with his own fingers. Are they resisted by Enemy's? God himself dischargeth volleys of hail stones, upon their heads, and brains them to their hands. Are they to sit before Jericho? The Townewalls of themselves shall fall down flat before them. Is Joshuah to pitch a Battle? The Sun must stand still, to see him have the Victory. O the great and mighty things the Lord did for Israel? I cannot have while so much as to unclasp any more volumes, wherein are recorded Gods strange doings for his Church in all ages. It susticeth, that a Devoute Bishop, hath folded you down some few leaves, B. Hall. in that book which is most known, I hope to the most. God doth use to appear so for his Church, that he sticks not, to put it among his Titles Royal (nay makes it his Cognomen saith Petrarch) the God of Abraham and of his seed. which in the Apostles exposition, is the whole household of the faithful, the Church. 3. The Beneficed. And this calls me to the third and last Particular the Receiver of the Benefit, the delivered. The Church. For us, saith the Text. The Lord hath done great things for us. And what were we might Zion say (who were glad to lick the dust of the feet of our Enemy's) that the Lord of Heaven & Earth should look so graciously upon us? The meanness of the Receiver argueth the magnificence of the Giver. Who am I that the Mother of my Lord should visit me? It was a true, and religious compliment of devout Elizabeth. The best of men, are but the children of dust, and grandchildren of nothing. And yet for the Lord to do great things for us? this yet greatens those great things. Was it be cause we were his Church? It was his superabounding grace, to select us out of others, as, it was our greater gracelessness, above all others, so to provoke Him, as to force him, to throw us into Captivity. Or was it, because our Humiliation, in that disconsolate condition, did move him to so great compassion? Alas! there was choice of Nations, whom he might have taken in our room, that might have proved fare more faithful than we had been, for the one half of those favours, we had enjoyed. Or was it for his Covenants sake with our Forefathers? Alas! we had forfeited That long since, again & again we know not how often. Wherefore, when we remember our selus, we cannot but make this an Aggravation of God's great things, that he should do them for us, for us, so very very unworthy. The 2. General Magnific. Eccl. And so much be spoken to the first General Magnalia Dei. The next is, Magnificat Ecclesiae. The Church her solemn thanksgiving & rejoicing for those great things the Lord had done for Her. We can but glance at it now, lest we prae occupate our business that is behind. This Magnificat likewise will bear 2. Parts. 1. a Pious Commemoration & Acknowledgement. 2. a Joy full Jubilee or Exultation. In the first the Church's Soul magnifies the Lord, by her thankful Acknowledgement of the Benefit. In the Second, the Church's Spirit reioyoeth in God her Saviour, by her panegyrical solemnisation of the Benefit. Ob. First she gratefully acknowledgeth is. Yea but this the Heathen did ' too, when they said among themselves The Lord hath done &c. Sol. True! they acknowledged it indeed. The thing was so clearly and evidentsly done before their eyes; that they could not but see it, and say it. But whether they did so greatefully acknowledge it, that is a Question, or rather no Question. Probably, some of them saw it with the Eye of Envy, and when they had said it, bit their lips for anger that it was done. Certainly, none of them could speak of it with that Affection, the Church did. Whom alone it concerned as a Receiver, They but mere spectators the while. 2. Next, she sölemnly rejoiceth. And this Joy you have. 1. in the fountain 2. in the Streams. 1. In the fountain. It was a rejoicing in the Heart. v. 4. So much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to import. 2. This Joy streams forth, and derives itself into these 3. channels. 1. Into the Countenance that is filled with laughter. 2. Into the Tongue, that runs over with praises. 3. Into the Hand v. 2. For beside, that it was their usual custom, upon such occasions, to send gifts to their neighbours, and largesses to to the poor; besides this (which carries some fair probability, they did it now) the very penning of this psalm, testifies their hands were not it idle: when they took order for such a durable memorial to be transmitted to Posterity. So then; It was a Cordial, hearty joy, It was a laughing visible joy it was a manual, legible, durable joy, that the people unborn might for many ages peruse it. And thrice happy we, who are a people now in such case, that we may justly take up the same words, chant forth the same Hallelujah, upon an occasion not much less great. The Lord hath done great things for us, too, whereof we rejoice also: The Application of the Text to us. This was our second promise in the beginning: To set this psalm to our selus: which now we come to perform as the duty of the day binds us strongly. But then, we must needs set it in a fare higher, cliff. Our notes if you please, shall stand some in space, some in Rule: My meaning is we will look a little backward to former times (but this shall be dispatched in a Sembreife or two) and then close with the Diapason of this Day. Great things (may our Israel say) the Lord hath done for us. Great things and a great many great things. To single out only 3. remarkeables. It is very well worthy your consideration, how that (since the Reformation of our Church.) Our 3. last Gracious Princes (under whose blessed goverments She hath seeve such golden days) hath had each once several Reighne erowned with some notable singular Deliverance: and every Deliverance a degree higher than its precedent. You know what I would. That of 88 That of Novemb. 5. This late happy Pacification. That learned & holy Lord Bishop, of Chichester Bp. Carleton, hath published a Book entitled A Thankful Remembrance of the Church of England. You are well acquainted with it Jam sure. And in the Frontispiece of that Book (as I remember) he hath set the Portraitures, of Q. ELIZABETH (of renowned memory,) with a Flagg in her hand, in which is described, the, Spanish-Armado in 88 as also, of King JAMES (of ever famous & blessed memory) with his Flagg, and in it the Parlayment, house, the vault etc. Nou. 5. I verily believe, if the Reverend Father had lived to see this day: He would have a found a room for king CHARLES too (our most Gracious sovereign) with his Flagg in His hand likewise. Wherein should have been expressed those late unhappy Preparations in Britain, and this most happy Reconciliation concluded. It will be too great an Expense of Time to display the first of these Banners. You cannot be ignorant of it. It were only to be wished, It had somewhat a fresher varnish. It gins to grow so old, that it is too much worn out of our memories. But it must be acknowledged, to the world's end, That, it was one of God's great things done for our Island. When such a Navy named the Armado, Surnamed Invincible: shall so suddenly, so easily be dissipated, be defeated. I have much a do to let it pass wishout an Hallelujah. Me thinks, It runs upon Eights of itself, on purpose for a Song. Lord what great things didst thou then do for that thy blessed Servant, and Her Realm! when Thou seemed'st to suffer the sea and Winds to obey Her, as if they had taken Pay under her. But there is a newer, fresher Flagg, (King JAMES His) which desireth rather to belooked upon, as it tells us of a later & greater Deliverance. That of Novemb. 5. The former was from an Invasion of a foreign Enemy, and (if you will,) of a cruel proud one, therefore no less could be expected from Them. I would almost all Christendom, and the Indys to boot, did not sweat and bleed— Under Their Insolency. But This (we are now to speak of) was from a Domestic Conspirancy. All the Actors our own Coungion is Rebeltry-men, our Fellow Subjects, till Treason & Rome (whose Relilion) had dissolved that vinculum. A Conspiracy it was, which no Age can parallel, and which (but for its Annual Commemoration) would be thought by Posterity, to be all to gather incredible. A Conspiracy, wherein Malice was armed with Fortitude, Fortitude animated with Policy, Policy masked with Secrecy, Secrecy invested with Religion. They counterfeited, the Broad Seal of Heaven, and would have it rati-fied with a Sacrament: Lord! what Preparations were there what a Brewing of death (it is a BPs expression) was tunned up in those barrels. Powder, Billets, Barrs, and I know not what store of Hellish provision, as if they had meaned to have made an Earthquake throughout the whole, Island. What ailed ye, O ye Sons of the Coal! What meant ye, O ye Firebrands, and Granados of Hell (Pardon me, I cannot be uncharitable unless Repentance came after) what meant ye I say? Was it your purpose to Trans-late, the king, his nobles and the whole state representative, to translate, them all into Heaven in an Instant, by an Extemporary Martyrdom? Was it your meaning presumptuously to prevent a Resurrection, and to prefer Companions to Elias in fiery Chariots? A Conspiracy, wherein, all the Crueltys that have been heard of, or can be Imagined were met to gather, as our late Great & Good L. Bishop of Winchester well observed. The Cruelty of Pharaoh & Herod, murdering, the harmless, Innocent, harmless Infants and yet they spared the mothers. The Cruelty of Esau killing the mothers with the Children; The cruelty of Nebuzaradan not sparing the King, and his Nobles, The Cruelty of Haman not sparing Esther & her Ladies. The Cruelty of Edom, not sparing the Sanctuary and its walls. Down with them, Down with them to the very ground: Or rather up with them up with them into the highest Region of the Air. The Cruelty of the Devil Himself, hurling down the four corners of the House Shall I say? or of the whole City? upon the most and best of the sons of the Church & State As if Lucifer Himself, had not been (before this time) either old & witty enough to plot, or mischievous enough to attempt such a damnable desolation, as this would have proved. And was not the Deliverance from this a great thing? that so dismal a Calamity should be prevented by the unridling of an enigmatical letter directed to a friend? A Letter in deed which in the event did salutem plurimam dicere brought most happy salutations to the whole Church and state: But we must thank (next Almighty God) King JAMES. Of whom it might be better said, then once it was of a great Orator Miserum esset eum tacuisse It had been a miserable thing if He had held his peace. Had there not been Divinatio in labijs Regis, a divine sentence in the lips of the king Prov. 16.10. (As if King Solomon had purposely writ that saying to be verified in his Successor in Wisdom upon this occasion.) Had there not been I say a Divination in the king's Lips (I may speak it after that Reverend Prelate) we had been all in the Jaws of death, were not these great things which the Lord hath done for us? But this you will say is more pro per to a 5th of Novemb. Well then we turn over the Calendar, to the Month of June this 1639. and look upon King CHARLES his Flagg, the just Trophy of this day. But here I am ulterly at a loss, and know not which way to turn myself. Yet you may & must pardon me loquuntur leves as true of Joys as of Griefs. Light Joys may be Rhetorical, whilst such as these know no either Figure than an Eckstaticall Aposiopesis. It deservedly takes place of both the former The first was from a foreign Invasion. The Second takes place of it as It was from a domestic Conspiracy. This Third of them both, both as it was from an Insurrection, and so of an higher nature than a Conspiracy, and as it was made by men of the same Church of the same Religion, and so outstrips the second That being done by men, though Britain's by Nation yet Romans by Relegion, with whom any thing is lawful, Treasons, Rebellions, what not, in or dine ad Deum they say, ad Diabolum they should say. Here I might well take leave to make a revisal of what hath been spoken concerning Zions Deliverance: and compare this of ours with that of Theirs both for Matter & Manner, that so the Praeeminency of ours may more manifestly appear. We will be very brief. 1. For the Matter. You will say perhaps, there was no fear of a Babylonish Captivity. Well we let that pass now But there was a great fear of a most bloody war, was there not? And do you know what war is. Can you tell me what horrid confusions there are in one pitched field? what roaring & thundering of Canons? what clashing of armour? What sweeting & swimming in blood? what hideous outeries? My leg is of, my arm is of, my guts be out, half dead, half alive, worse than either because neither, as one describes it pathetically. Can you tell me the direful Issues of a victory? what plunderings, & burnings? what kill and encouraging to kill? what amazed flights? what fearful screiching? No regard of Age, or Place or Sex, The Grayheaded wallowing. in their gore, under the hand of a fell-ruffian-souldier. The tender Infants either dashed a 'gainst the stones, or sprawling upon the points of spears. The screaming Mother the while, bruitishly ravishedere she may have leave to be slain. Do but look out of your own doors, a little higher into these Countries. How are those gardens of Eden become desolate wildernesses! How many miles may you travel ere you find a Dorp! How many Dorpes may you pass thorough ere you meet with a man? Meet with a man said I? Nay rather one whom you will startle at, as at a Ghost, and run away from, as from a Lycanthropus. Have you not heardl (I am sure you have and that often and that by very good hands) what monstrous Metamorphoseis Famine hath wrought among them? when the Host shall lodge his Guests in his Maw; when friend shall bury friend in his belly; when the mother shall entomb her child in her womb; when the Living shall pray upon the Carcases of the dead. Nay when (hear o Hell and be moved with pity!) when the dead shall be raked out of their graves, to beburied a second time, in the Stomach and a third time in the Draught. O the calamities of war whilst the very relating of them can scarce secure you from tears! And is a Deliverance from a war then, think you no great thing? We do not say (as many have) that it might have proved in the end a Captivity little better than Babylonish (while either a whole Church should be with out Government, or almost every private man in the Church should become a Governor) yet again while a Pair of Turtle-doves (it is but seldowne I confess) shall in an angry choleric manner make fiercely one at another who knows but some Eagle, or Falcon may be parched not fare of, delighting to see such a spectacle, and feeding herself with hopes of preying upon both? But suppose this to be a groundless Suspicion: yet a Captivity it would questionless have been, and for its kind a very strange one. Hear o Heavens and be amazed! Harken o Earth and be astonished! Britain should have been lead Captive by Britain Countryman by Countryman, Brother by Brother the Son by the Father, the Father, by the Son. Coeter a loquantur lachrymae! Thus you see we come not fare short of Zion's Deliverance for the Matter. Nor 2ly for the Manner I trust. I know very well the Pulpit is no place for Currantoes and Gizets no place to tell news in. It was my boldness ere while to fancy my Soveraighne with a Flag in his hand: let me now be bold to add his Devise & motto, (that shall tell you in brief, the Manner) and it will be no less than what was once attributed to another Caesar in a different case. Venit, vidit, vicit. He came, (He Himself, Principem sus Majestas defendit. It was his own sole act.) He came, looked upon them, had conference with them, and instantly Overcame them, conquered them. Conquered Them? Their Hearts I mean. The happiest Conquest that possibly could be. A strange Conquest! wherein both were conquerors, both conquered. The king conquered with the Loyal Submission of the Subject. The Subject conquered, with the Royal Pardon of the king. Why Gracious Soveraighne! was it not enough for your Majesty to succeed your Royal Father, in his Throne, in his Prinely endowm enter? to wear his Crown? to bear his Coat? but must you needs challenge his Motto too, Beati Pacifici? Hitherto you see our Deliverance keeps good pace with that of Zion's for the Manner. It being done in such a thawing melting way. Only in this it fare outruns that That was done Subveniendo. They had smarted sonndly under their myseris many years, ere they were released. Ours is done praeveniendo, we were only Shown the Danger, and fairly Delivered. Here is a Conduit would run amain, if we could stay to turn the Coek. We have heard & seen what great things the Lord hath done for us. Great for the Substance. Great for the Circumstances. Great as done by a Great God, whose Prerogative Royal it is to turn the hearts of kings. Yet greater as done for us so unworthy a people. Another Topick, if we had time to knock at that door. And should not all these Magnalia Dei now justly call for our Magnificat? Shall not our souls magnify the Lord, and our Spirits rejoice in God our Saviour? I hope they shall and do. But then as our Deliverance hath, so let our Hallelujahs, and rejoicings likewise, run parallel (at least) with Zions here. Her Joy was a Cordial hearty joy: so must ours proceed from a true pure heart. This Incense, would not be offered up but in a golden Censer: Can Adulterys Can Murders, can Envyngs (which our Saviour tells us, love to billet in the heart.) can these dead works praise the Lord? Her Joy was a visible laughing Joy: so may ours be a merry one too. We may do well to make merry, to drink of the sweet, and eat of the fat. Only let ustake heed, we make not work for sacrificings after our feastings, as Job was fain to do for his sons. Her joy was a Vocal audible Joy: so let ours be, let our Tongues chant forth praises, and thanksgivings, let our discourses beat upon this theme: so it be prudently, and discreetly. Her Joy was a Manual, handy Joy (so to speak) a Joy that shooted forth into good works. Here was sending of gifts probably, and giving to the poor: so let our hands be dilated with our hearts: let the needy and stranger have matter of rejoicing with us, that so there may be a full Queer of Praisers. Here was penning of Psalms & hymns for Posterity to take notice of: so let us do something to our power, that after Ages may witness our thankfulness. And good Luck may He have with his Honour, who hath solemnised a day to be spoken of by future Times. But before we proceed further in our Hallelujah it will not be amiss, to interpose an Hosanna & Prayer: just the Church's Method here. That God would still and still continue to do great things for us, to be our Lord and faviour always! That as there is now an happy Amnestia of old matters, so there may be a wholesome evacuation of all such peccant humours & principles which may breed such like Epidemical diseases in a State. For this purpose, I had thought to have made a Digression, (if yet it be a digression) and to commend to men's serious considerations some Texts of Scripture. In this hast I will only name one, that in S. Math. cap. 22. v. 21. Render unto Caesar the things that are Caesar's, and unto God the things that are Gods. They are Christ's own words you know. Now, till Heaven & Earth shall pass away one title or Jota of his word shall in no wise pass. And truly, if one Jota, or title of this word should pass; Heaven or Earth or both would instantly, pass away. Let but one of these Quaes pass: you shall see what will follow upon it. If Caesar's quae passeth, the King's Tribute & Duty's: now Earth passeth away immediately. If Gods quae. Take away God's dues, (His worship & the mantainance thereof) and the Kingdom of Heaven is passing away presently. All Religion & Devotion clean vanisheth. Nay, do but misplace these Quae's once; and no less Confusion will ensue. Put God's Quae to Caesar. Render unto Caesar & the State the things that are Gods & His Churches (Dionysius his Religion) and what comes of it? Nothing but plain Atheism. All Religion ceaseth. Neither Priests lips nor poeples ears in a very short time. Here Heaven passeth away again. Again put Caesar's Quae to Deus. Render unto God & the Church the things that are Caesars (the Jesuits Religion as they make it) and then ere long no Caesar at all, nor secular Magistrate but merely Titular Domini sine Terrâ Here Earth passeth away again. Yet again, if we admit only one of the propositions and shut out the other: the danger is still the same The Herodians were all for the first. Render unto Caesar etc. and stayed there. Nothing but Earth them to them: Heaven passed away from them. The Romanists would make us believe. they are all for God & his Church Tender unto God with this noise & hubhub they fill the air. And so they order it that to them Earth passeth away. I said well to them, to themselves indeed, and from all others. They swallow up the Earth here under the pretext of Heaven. It is well if they let not Heaven pass in the mean time. Thus you see what Danger there may be in leaving out this title (And) in the Text. Once more, if any dare to be so Atheistically Rebellious as to go about to cancel that one word Reddite Render; suddenly Heaven & Earth both will pass away from them. Nor God nor King will be acknowledged, nor Religion nor Policy, mantained, nor Heaven nor Earth possessed by such. And we hold but a third place. Let them take lead lest that fall to their lots. The Sum of all is. God & Caesar, Religion & the State cannot be separated in the Text in the world. But I well remember where Jam. In the Magazene of Religion & Loyalty. For so (me thinks) this goodly Audience seemeth to be nothing else but a glorious Constellation of true hearted Christians and Loyal Subjects. I Know well You make it your Religion, to make your frequent prayers & Supplications for kings & All that are in Authorithy over us; to render them all honour & love, all Homage & Loyalty, in your hearts, by your tongues, with your good, with your Lives. I am sure it is your faith. That the Sin of Rebellion is as the Sin of with-crafft 1. Sam. 15. 23. An interpretative renouncing of God Himself: That Stubborness is as Idolatry mark it as Idolatry, they are samuel's own words, in the same place. I forbear to make any gloss on that now: That Muttering & whisper are the language of wizards, and Dialect of Hell, as, odious to your Thoughts & Ears, as in others Mouths. & Penns. That Kings & Princes are in their Goverments Solo Deo minores, as Tertull, professed to Scapula: and therefore must not be judged, much less, opposed by Subjects, But in case entreaties & Supplications may not prevail, to leave Them to stand or full to their own Master, as was the constant practice of the Primitive Churches. That, though they may be of the same mettle with ourselves (although we must yield them fare more refined and of a fare larger Size) yet when they have Gods Stamp & Image upon them, they must pass Currant, prove as they will now. Let Saul be one of the Lowest families of the least Tribe of Israel yet when He is once elected King, He is now consecrated to God by that Sacred Oil and becomes the Lords anointed and not to be touched (though now a very Tyrant) no not by David, though by Divine right, his next, Successor. That is is the Lord by whom all Kings reighne prov. 8.15. And the day of their Coronation on Earth, is the day of their Filiation in Heaven. Now God calls them his sons (And who shall teach God how and when to correct his sons?) Thou art my son this day: have I begotten Thee. Begotten thee, Generatione sc. Politica, that is, this day I have made thee King. This to be the primary, proper sense of that place, Cl. M. ●. Med●. in MS. as also of Psalm 110. a great & modest Critic dares avouch it out of the purport of the Texts. And how soever they are understood of Christ in the mystery, yet of Christ as Christ, Unctus Domini the Lords anointed. That God to set Princes above the reach of Subject's hands hath advanced them to the Dignity of a Deity. I have said you are Gods. It is God that saith it, or if the Psaimist yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the person of God as Cyril of Hirnsal, glosseth. King's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as he goeth on to catechise his, it is in presat: ad Catech.) King's being but mort all men do yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear the name of the Immortal God. This is your Religion. I Fully persuade myself you make it a matter of Conscience, That, to whom you own, for your Justitia Gladij the Justice of the sword against foreign Invasions: that to him you ought to pay towards warlike provision & supplies: That, to whom you are indebted for your Gladius Justitiae, the Sword of Justice against Domestic Injurijs; that to Him you are to pay duty's for the upholding of those Courts of Justice: That, by whom, you enjoy your Mare liberum, your Harvest of the water, your safe merchandise, under whom you possess your Terra Liberalis your rich Crops & Lands; that to Him you are to pay Customs & Taxes. This is your Allegiance this is your Divinity. Yea and you can bring Scripture for all these, for Taxes 2, kings, 23. 35. for Customs Rom. 13. 7. for Fines & Confiscations Ezra 7. 26. & cap. 10. 8. for all in one, in that forenamed Text: Render unto Caesar etc. I verily believe, you thoroughly perceive, that Corrumpitur omne Imperantis officium & dissolvitur, si quis ad td, quod jussus est, non obsequio debito, sed consilio non desiderato, respondeat. It was a Captain's Speech in Gellius to a Pragmatical Shipwrigt, that would needs be scanning & interpreting his Lords commands and rather lend his counsel uncalled for then perform his office, Why, saith the, Captain: Corrumpitur omne officium etc. If this may be allowed a Commander will be put quite out of office. Far well all Authority. Neither will a General, or officer have any Command over his Regiments, nor a Master be able to bear up himself against his servant, or Apprentice, nor a Father command his child. You see all this and can easily understand that many of those Antics you see in great Buildings, which make such fearful faces & use such hideous Postures as if the whole weight of the building lay on their shoulders only, that if these be taken away the structure will stand never the less: and so you believe, that State or Church is never the nearer to falling, out of which some (who having lest reason, are most clamorous & unruly) be fairly cashiered. These are your Oeconimicks These are your Politics. I dare say for you, that, that Discipline & order in the Church, which fetcheth its Pedigree from Apostolical Institution, and hath held on in a Line of uninterrupted Succession for 15000. Years together (as hath been again & again demonstrated by your hooker's, Downams, Carletons', Fields and I know not how many learned, Pious, & Modest writers of your own Countrymen.) that this Church Policy you willingly submit unto: Remembering the wise man's Counsel Meddle not with them that are given to change. Prov. 24.21. I make no Question but you are fully convinced, that what Authority Churchmen have more than Directive & Instructive which extends to external Coaction that this is merely derived from the King (who rightly possesseth what the Pope usurped) and that therefore these Ecclesiastical Persons fit the King's Commissioners in Ecclesiastical Courts, where in their proceed are according to Laws Ecclesiastical ratified by the King & the whole State: And for this you can receive full satisfaction from S. Thom. Radley a Laweyer, & from the Acts and Statutes of our Kingdom. I doubt not but you see great reason that when men in Place shall secundum allegata & probata be convicted peccant, that the Places therefore & the Orders are not presently to be demolished. For if this may hold: then, down with all Judges because some have been proved Corrupt, then, down with all Nobles because some have been known Rebels: then, down with all Kings because some have been Tyrants: then, turn all Common into a wild Anarchy, wherein men will temper as well as the Jron & Clay in the toes of his Image and so in conclusion, down with all the world, These are your ecclesiasticals. I assure myself, that where others take Liberty to prate against you count it your duty to pray for all Superiors, and to praise God for this happy settled Government, under which our State and Church hath flourished so many Decades of years together. For to what State hath Foreign Nations so vailed, as to ours? or by what Hierarchy hath the Roman chair ever been (and is daily) so shaken, as by ours? So that if to be Anti-Romane be Antichristian men may speak their pleasures. And to whom doth both Church & State (under God) own for this happiness but to our Theodosius, our most Gracious king CHARLES? I could wish hearty, that Flattery were counted Treason. It is so in effect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Greek for a Flatteror, a Complemental murderer. I would he had the punishment of such a Malefactor. But our Saviour gives us in charge to pay Caesar bis dues. Nay made Himself a Precedent. Conditor Caesaris non cunctatus est Reddere Censum Caesari. It is St. Bernard's gloss upon that place. The God of Caesar stuck not to pay Tribute to Caesar, to Heathenish Caesar, to Tyrant Tiberius Caesar: and may not we to ours? The Splendour of whose true Religion, The brightness of whose wisdom, The propitiousnes of whose Clemency, The Candour of whose Justice, Temperance, Chastity have every where rendered Him so truly glorious, that He seems to be set fare above the reach, either of a Courtier's flattery or of an Orator's Hyperbole. This we all know, and are not men, unless we all acknowledge it in all places, with all thankfulness. And now (me thinks) I hear all the people, happily changing that Jewish Rebellion, into a Christian Religion: He is now no friend to Christ, that is not a friend to Caesar, to such a Caesar. By this time I believe your Affections are all on fire to be returning to your Hallelujah, and Echo Back to Zion what she did to the Heathen, The Lord hath done great things for us, who hath given us so happy a Prince by whose wisdom & sweetness such a great Deliverance hath been newly wrought for all Britain. Go to, if you will, and let the scale of your Divine music reach as high and as deep as ever any did or can. Let the Counsellors of State praise God and say. The Lord hath done great things for us. Our Cares may now be employed in more Public & Catholic Desighnes, which have been of late taken up in the composing of these private Tumults. Let the Clergy praise God & say. The Lord hath done &c. for us. Now there is hope that the Priests who bear the Ark will turn their faces all one way, in a decent uniformity. Let the Gentry praise God & say. The Lord hath etc. for us We are now secured, that our Lands may be called after our own names. Let the Universitys praise the Lord & say. The Lord etc. for us. Now may we enjoy the Polutecnia, & Calotecnia, the Number & beauty of our sons, without any fears of proving Abortive by the Affrightments of warlike Alarms. Let the Merchants praise the Lord & say The Lord etc. for us. Now Traffic will be open, Now our Burses & ware houses shall be thronged. To conclude, let all Persons high & low, young men & maidens, old men & children: Yea let us call in our Fellow Creatures, the Elements, the Meteors, the Fowles, the Cattles, let all that have any breath, that have any being in our Island, praise the Lord, and make a Joyful noise unto our God, who hath done so great so very great (Lord how great!) things for us whereof ●ve now rejoice. Even so Great & Good God we praise Thee, we magnify Thee & c- FINIS Good Reader. I know you would be satisfied in these Demands why was this thus raggedly Penned? why Printed? why so ill Printed? To the first, I confess it is too poor, yet please to consider. 1. That I am fare from my study, & have but a Portable. (I had almost said) a Pocket Library. 2. Of those few days I had for 〈…〉, all but the two last (verbo Sacerdotis) were run out in Meditations another way. But some considerations turned me out o● it. Among the rest these. 1. That my message was to a full Audience, not to two or three only. 2. To my Countrymen, and concerning our own Country, and therefore it was fit I sho●…d be well understood of All. To t●…●econd. I was commanded by Author 〈…〉 to print, as near as I could, what I 〈…〉 which I have but obeyed To the last. Know, the Printer to be a mere stranger to language. And notwithstanding my diligence in over looking him, did err sometimes and upon a mistake, print the full number of the copies of one sheet, ere it was corrected. Which errors I must be beholding to your pen to Correct vide especially pag. 13. l. 9 & 10.