MIRABILIA DEI, OR, BRITANNIA GAUDIO EXULTANS.  
Opened in a Congratulatory Sermon for the safe Return of our Gracious Sovereign, and happy Restitution to the full and free exercise of His Royal Authority.  
Preached on the 14 th'. of June, 〈…〉 which was the day set apart for the Members, Masters, and Students of the KING'S College, in the Town and Parish of Old Aberdeen, to commemorat and solemnly praise the Lord for the rich mercies above mentioned:  
By ALEXANDER SCROUGIE Preacher of the Gospel, and Minister at Old ABERDEEN.  Psal. 〈◊〉. 1. The King shall joy in thy strength, O Lord, and in thy salvation how greatly shall he rejoice. Psal. 〈◊〉. 6. Now I know that the Lord saveth his Anointed. Prov. ●4. 21. Fear thou the Lord and the King: and meddle not with them that are given to change. 1 Sam. 26. 9 Destroy him not; For who can stretch forth his hand against the Lords Anointed and be guiltless? Ambros. ad Scapulam. Colimus Imperatorem— ut hominem a Deo secundum, etc. A●nob. count. ●entes, lib. 8. Vo● ethnici conscios timentes, nos vero conscientiam solum. 
〈…〉 H, Printed by a Society of Stationers. 1660.   

To the Right Honourable and NOBLE LORD, WILLIAM Earl of GLENCAIRN, Lord of Kilmawers, etc. Lord High Chancellor of the Kingdom of SCOTLAND.  
MY LORD,  
GOD left not mankind in a confusion like beasts, but hath appointed a Magistracy, by which Policy receives its order▪ Quod Magistratus sunt (saith Chrysost.) Quod 
Chryst. 〈…〉 23. 〈…〉 ad 〈…〉  〈◊〉 quidem imperant, isti vero pareant: quod non simpliciter at temere cuncta ferunt●r, nec populi fluctuum instar, huc at que illuc circumaguntur, Divinae sapientiae opus esse dico: and blessed be God that hath given such power to men.  
Government is so necessary, that better no Creation, than no Government: better not to be at all, than not to be under Rule. When there was no King in Israel, every man did that which was right in his own eyes: Micah and his Mother, private 
Judg. 17. 〈◊〉 and c. 18. 〈◊〉 and ●. 21. 2●●  persons, made a goodly Image, and had a house of gods, Judg. 17. 4, 5. Gibea a City, ravished the Levites Concubine to death, Judg. 19 25, 26. and the Tribe of Benjamin countenanced their villainy, Chap. 20. 13, etc. The Danites, a Tribe rob and set up Idolatry, Chap. 18. 17, 18. 30. Ubi Princeps non est (saith Athanasius) ibi prorsus disturbatio nascitur, 
Athanas. in Orat. ad versus idola.  Where there is no King, there is nothing but overthrow, confusion and trouble.  
First, Of all Governments, Monarchy is the best: 1. For Antiquity. 2. For Order. 3. For Peace. 4. For Strength. 5. For Stability. It is the best, because God settled it among his People, and the most perfect, being the last he established among them. 

See Justin. in Orat. ad gen●tes: Cyprian. ●de idol: vanit.  
Hieron. in Epist. ad Rusticum Monachum.  
Thom. in 1. part, 4. 103. Art. 3. & lib. 4. cont. gent. Arist. polit. l. 8. c. 10. Plato in polit.  
Plutarch in Opusc. de Mo●●●●hia. 〈…〉 serm. 〈…〉. 〈…〉 civ. 〈…〉. 5. 29.    
Secondly, Kings have their Authority from God, Rom. 13. 1. its given them from above, Joh. 19 11. He setteth up Kings, Dan. 2. 21. and by him they reign, Prov. 8. 15. They are Gods Anointed, 1 Sam. 12. 3. 5. 2 Sam. 19 21. Cujus jussu nascuntur homines, ejus jussu constituuntur principes; by whose appointment they be born men, by his appointment (and no other) are they made Princes, saith Iren. lib. 5. and that is only by God, Ind illis potestas, unde Spiritus, thence have they their power, whence they have their breath, saith Tertuli, Apol. p. 695.  
Thirdly, Kingly Government and Authority, is not founded upon sanctifying Grace, nor is it lost by sin, which was the dangerous error of some Heretics called Pseudoapostoli, who as Bernard relates, taught Omnem potestatem tam politicam quam Ecclesiasticam, amitti per peccatum mortale, ac proinde illis; qui mortalis culpae reï sunt, non esse obtemperandum: August. saith well; Qui Mario Imperium dedit, ipse Caio Caesari, qui Augusto, ipse & Neroni; qui Vespasiano vel Patri vel Filio suavissim●s Imperatoribus, ipse & Apostatae Juliano. All Kings are Gods Anointed, not only David, 2 Sam. 19 21. Solomon, 2 Chro. 6. 42. Josiah, Lam. 4. 20. but wicked Saul, 1 Sam. 12. 5. 13. and Cyrus a Heathen, Isa. 45. 1. want of Religion doth not un-make a King, for then Cyrus had been no King; nor had their been any King of old, but in Judah, nor any now, but some Christian Kings, and but few of them both too. Tyranny unmakes them not, else Saul a Tyrant, and persecuting Emperors had been no Kings. Heresy unmakes them not, for then Constantius, Valens, Valentinian the younger, who were Arrians, Anastasius an Eutychian, Heraclius a Monothelite and others had been no Emperors. Excommunication divests them not of their Authority, for then Saul deserted and excommunicate of God, 1 Sam. 15. 18. had been no King. Yea, Apostasy itself deprives them not of their Crown; Julian then had been no Emperor: But God acknowledged Cyrus and Saul, and other wicked Kings as his Anointed and Kings: And the Primitive Christians acknowledged and obeyed these Heretical Emperors; yea, and obeyed Julian the Apostate: No Christian ever enterprised or taught, or stirred up the Subjects to De-throne them, be their Religion what it will, and themselves never so wicked, they continue Kings, and by God they Reign. Good Kings, Per Deum propitium: wicked ones, Per Deum iratum, but still per Deum, by God.  
Fourthly, The persons of Kings was still accounted Sacred; their Office and Power Sacred, and they reverenced as Gods 
Ignat. Ep. 7. ad Smyrn. Tertul. in Apolloge●. c. 30. & 33. 37. Tertulli. ad Scapulam.  Anointed, that could not lawfully be touched, 1 Sam. 24. 6. 10. 1 Chron. 16. 22. Neque enim rege quisquam praestantior aut quisquam ei similis in rebus creatis, saith Ignatius: Rex à Deo primus, post Deum secundus, saith Tertul. He is the second from God, and the first after God: count not God, and the King is the first, count God, and he is the second. He is solo Deo minor (saith that same Author) and om●ibus major dum solo vero Deo minor est: How sacred and highly did holy David esteem the person of King Saul, may appear from 1 Sam. 24. 6, 10, 12, 13. and Chap. 26. 9, 10, 11. and from 2 Sam. 1. 14, 15, 16. of the heroic reverence of primitive Christians towards their Emperors will a little appear from the next Section: Their Writ was styled, Sacri apices; their Word, Divalis Jussio; their presence, Sacra vestigia; their Warrant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacra praeceptio, piissima Jussio, jussum pium and pium decretum; these were the usual styles of Counsels when they spoke of them.  
Fifthly, So great was the heroic Loyalty of the holy Fathers, Commanders and Christians in primitive times, that it was Universally accounted unlawful to resist their Emperors by force of Arms, although persecutors, or heretical, or apostates; not because they wanted force, as Bellarm. and others would 
Bellarm. l. 5. de Rom. Pontif. c. 6. & 7. Cyprian. ad Demetrian. Tertul. in Apoleget. c. 37.  make the world believe. Tertull. and Cyprian are living witnesses to the contrare. Cyprian saith the number of Christians was marvellous great. We do not resist (saith he) although our number be great; if we would be revenged, we could not want force, we are visibly known to you and interested in all your Affairs, Cities, Forts, Decuries,— What war are we not ready and fit for, etc. saith Tertul. It is clear that the far greater part of julian's Army were Christians, as appeared instantly upon his death, by their loud Acclamations to Jovian his Successor; Christiani sumus: yet they having power did not resist, not though the people be prone to resist you, saith Nazian, not when 
Nazian. Orat. 2. in Julian. Ambros. tom. 3. l. 5. post. epist. 32.  the people are present and offer a defence, saith Ambros. when the same Ambros. was sufficiently armed both by power of People and Soldiers, strengthened with the might of Christ, and guarded by Angels, yet would not defend his Church with violence against the fury of the heretical Emperor, as witness August. Epist. 166. Athanasius having sufficient power to stir up the Emperor Constance a true professor against his 
Athanas. in Apollog. ad Constantium.  brother Constantius an Heretic, yet would not, but rather submitted to the violence of persecution. That famous example of that renowned Thebean Legion of 6666. Soldiers, is well known, who having sufficient force to resist, yet suffered themselves to be slain for their Christian profession by the Officers of Maximinian the Emperor: multitude of testimonies might be produced from Antiquity to clear this to the full, which the narrow compass of an Epistle doth forbid. The Apostles did choose rather to suffer evil, then to revenge, although endued with the power of working miracles, Acts 5. 5. 9, 10. Heroical Martyrs thought their faith glorified in this, that being persecuted, yet performed obedience; for conscience sake they did it, in obedience to God's Command, saith August. and Amobius. They thought it more lawful to be killed, then to kill, by resisting the Emperor, saith Tertul. in Apolog. c. 37. and their 
August. lib. Expos. quar. Propos. ad num. 74. Arnob. count. Gentes, lib. 8.  reasons were; First, God's Command binding to obedience, and forbidding resistance, Rom. 12. 19 Rom. 13. 1, 2. 1 Pet. 3. 13. 18. Secondly, The sword is not put into the hands of Subjects, the Prince beareth it, Rom. 13. 4. Thirdly, Princes have their Authority from God, and they accounted it unlawful to rob and deprive them of what God gave them. Fourthly, Vengeance is threatened against them that resist, Matth. 26. 52. Rom. 13. 2. These who bear the sword against Rulers (saith August.) must perish. Fifthly, Christians should be preachers, 
August. count. Faust. l. 2. c. 75 Cyprian. ad Demetr. August. Loc. cit. Arnob. count. Gent. l. 8.  (its Cyprians words) of the supernatural virtue of Patience, and not of vengeance. Sixthly, By the enduring the miseries of this life, they avouched their hope of a life eternal, saith August. Seventhly, That thereby they might make a distinction of Christian obedience from that of Pagans (saith Anob.) that whereas these yield obedience, proceeding only from fear of men, the obedience of Christians should appear to be from conscience towards God. Eighthly, They thought their Faith and Profession glorified by Suffering, which would have been stained by resisting. Ninthly, They knew this was an excellent mean to propagate the Christian Faith; They saw that Sanguis Martyrum was semen Ecclesiae, and thereby also men were induced to search out the evil, for not doing whereof they did suffer, and so came to know the vanity of Idols, and to consider the good for which they underwent so many miseries, and so came to know the excellency of Christian truth. If others should not resist, far less Ministers who should be Patterns. My tears and Prayers are mine armour (saith Ambros.) for 
Amb. 〈…〉 count. 〈…〉 and l. 2. 〈…〉 14. and l. 〈…〉 Epist. ad 〈…〉. Bern. epist. 22●● ad Lodovic. Regem.  such are the defence of Priests. We beseech, O Emperor, we fight not, though all the world should conspire against me (said Bernard) to move me to practise conspiracy against the Majesty of the King; I would fear God, and not willingly offend the King ordained of God: for I cannot be ignorant of that which is written, etc. Rom. 13. 2.  
These Prerogatives wherewith the great King hath privileged Kings his Lieutenants and Deputies on Earth should work the hearts of Subjects to a sense and practice of their several duties they own to God's Vicegerents, and to an abhorrency of these following sins. 1. Not to comply with Traitors and Rebels, against Gods Anointed, by being a Champion or Leader of them, as Joab to Adonijah; by being spoksman for them, as Jeroboam to his Crew, by blowing the Trumpet, animating them, as Sheba to his Crew; by giving them shrewd advice how to manage their matters; as Achitophel to Absolom, by praying for their success, which was all Abiathar could do; by harbouring them as the City Abel did Sheba; by furnishing them with money, or supplies, as the men of Sechem to Abimelech; by speaking or writing in defence of the Rebels, or their deeds; by praising them, calling them the Godly Party, as some called Corah and his Company the people of the Lord, and Holy: by reviling and cursing, which is the base and presumptuous trade of Shimei, of filthy dreamers, and ignorant beasts, by touching the King's Person, His Regalia, His Crown, Authority and Dignity, by wresting the Militia out of His hand, who bears not the sword in vain, Rom. 13. 4. touch these once, His person will soon fall under contempt, and if they go, His life will not tarry long after.  
As these Prerogatives forbidden us to meddle with these sins, so they call upon us to these following duties. 1. To take notice and discover Conspiracies hatched and contrived against the King's Person, or Authority, whether by angry Bigthans and Teresh's, or crafty Achitophel's, or fawning Judass. If Mordecai did so to an Idolater and oppressor of God's people, what should a Subject do to his lawful and orthodox Prince. 2. To honour the King, by a reverend conceit of Him, and by an outward honourable testimony of the virtues in Him, and the good we receive by Him, 1 Pet. 2. 17. 3. To pray for them, their persons and Government, 1 Tim. 2. 2. 4. To fear them, Prov. 24. 21. 1 Pet. 2. 18. 5. To fight for them, not against them, Joh. 18. 36. 6. To pay them tribute, Rom. 13. 6, 7. Matth. 17. 27. Matth. 22. 21. 7. To obey them for conscience sake, 1 Pet. 2. 13. 8. To be thankful unto God for a good KING, 1 King. 1. 40. 2 King. 11. 12. and Psal. 118. which was Penned to teach the Subject how to entertain with joy and thankfulness David's advancement to the Throne of Israel.  
How greatly stand we of these Nations engaged to God for re-establishing among us the best of Governments, and settling it upon the right shoulders, and restoring to us our King. It was our sins which deprived us of Him, because we feared not the Lord, Hos. 10. 13. and did not thankfully and reverently entertian Him when He was with us, as became dutiful Subjects. The more ties lies upon us to bless the Lord, that notwithstanding of our unworthiness, yet he hath restored Him, and set Him upon His Throne with Glory and Honour; and so much the rather, in that His Majesty is no stranger by Birth, but our rightful King; no stranger by Religion, not a Jeroboam to make the Land sin, but of that same Orthodox Profession with us, and Fidei defensor: Not a Rehoboam, not able to advise Himself: but a Solomon, a David, wise as an Angel of God to discern between good and evil: not a Zedekiah, but a Josiah fearing the Lord: not a Manasseh, but gentle and merciful as David; not a covetous Ahab, but willing rather to dispense with part of His own Revenues. God hath not dealt so with every Nation, and in this he hath magnified His mercy toward us in giving us such a King, a King Primae intentionis, of special favour. God hath been Schooling us under the rod of Oppressors to know the worth of our King, and teach us better principles how to entertain Him with more sincere, cheerful and constant Loyalty; and I wish all may learn their Lesson well.  
My Lord, To testify our thankfulness in this place with public Narrations, Confessions and Praises for so great and rich a mercy. It was resolved upon by the Masters and Members of the King's College here, and Me, to set apart a solemn day for that grateful employment which was solemnly gone about by all here, and many others both Ministers and Professors from several places of this Country, and among others the Magistrates and many Inhabitants of the Honourable and Loyal City of Aberdeen. And in this we had the precedency before many of this Nation, that we celebrate here the fourteenth day of June, whereas others followed after upon the ninteenth day.  
This Sermon was a part of the work of that day, which when ended, I laid it by, not intending to have sent it abroad to public view: But the Masters of His Majesty's College by their often and earnest entreaties foe far prevailed with me, as to send it to the Press: Upon which when I had resolved, then immediately some magnetic virtue from your Lorddship, drew my thoughts towards you, and sweetly, yet powerfully, engaged me to transmit it under your Lordship's Protection. The Sermon itself is plain, in which is nothing but the words of truth and sobriety; I speak most in the words of God; for in preaching, God's Word should have the pre-eminence, and therefore I purposely forbear to garnish it with Testimonies of humane Writers.  
My Lord, When mean men speaks to the King, they do it by the means of some Courtier, and when Scholars speaketh to the Kingdom, they do it under the Protection of some worthy Pattern. I have made bold to transfer this Sermon to the Nation under your Lordship's Name and Protection: Reasons moving me were these; First, The subject of the Sermon is concerning the King; and who should more own and countenance it, than your Lordship, beloved of the King and advanced by Him to the highest place in this Kingdom. Secondly, The eminency and concatenation of God's Graces, and Heroic resplendent Virtues in you, as they have drawn the eyes and hearts of all good and Loyal Subjects, so mine too towards your Lordship, and in this I am happy. Wisdom leadeth men to shelter themselves and their Labours under the wings of the most eminent for Piety Learning and Virtue, and such is your Lordship, by the harmonious testimony of truly good men. Thirdly, Your Lordship's good affection manifested to honest Loyal Ministers, countenancing and encouraging them, receiving them when they came, with cheerfulness; entertaining them courteously, and dismissing them with contentment. Fourthly, Your Lordship's zeal for His Majesty's restauration, testified by your valorous undertaking. When others would not, ye went with a handful of Loyal Subjects and jeoparded yourself in the high places of the Field, and so wisely and valorously acquit yourself, that ye became a terror to the Enemy: But when the Lord was not pleased to carry on his work by that mean, than your Lordship testified your Loyalty by suffering for your Prince. To you it was given, not only to act, but to suffer for Him. Fifthly, Tour Lordship's activity and wisdom in advancing the work of His Majesty's restauration when God offered the opportunity, by dealing with the Lord General Monck, now Duke of Albemarlie, and others of his Army (as I am credibly informed.) When open acting would have exasperated enemies, and retarded the Design, ye acted secretly and successively, for which your praise is through the Churches of God in these Lands, to the perpetuating your Name to future Ages. Sixthly, Your several testimonies of love and respect which your Lordship was pleased to extend to my Reverend Brother Master William Scrougie Minister at Rathven, and on singular among others, which your Lordship procured to him from the King's Majesty. Be pleased therefore most Noble Lord graciously to accept of this my humble address, and grant me and this Sermon your favourable Protection, for the days are evil.  
I have one word more, and so I have done, it is my heart's prayer to God, that he will bless His Majesty's Person and Government, and make the Crown to flourish on His head for many years, and on the heads of His Posterity, till there be no more time: That He will bless His People with Loyalty, Unity, and Obedience; The Ministers of the Gospel with zeal for God and the King: The Church of God in this Land, with the continuance both of His precious Truth in Power and Purity, and of the Privileges and Government thereof: and that He will grant to continue your Lordship long in the high Charge His Majesty hath laid most worthily upon you, to the Honour of the King, the good of the Commonwealth, the comfort of the Church, the Glory of God, and your own comfort in Him, and that He will perfect His Graces in you, and after many prosperous years on earth, will minister an entrance to you into His everlasting Kingdom. And, I humbly beseech your Lordship to conceive of me as I am and shall be  
Your Lordships humbly devoted Servant in all dutiful submission, ALEXANDER SCROUGIE.   

MIRABILIA DEI.  Psal. CXXVI. 3. The Lord hath done great things for us: whereof we are glad. 
TO show this Text pertivent to the present occasion, will require no long process: We may say of it, as our Lord Christ did of an other Text; This day is this Scripture fulfilled in our ears, Luk. 4. 21. If ever God did great things for these Lands and his Church in them, now hath he done them; If ever he gave us cause of Rejoicing, sure this is the time. God did a great work in delivering his People the Jews from the Babylonian captivity; in freeing their Consciences from Tyranny, in bringing them home to their own Land, and granting them the free exercise of his Worship, and in overthrowing their enemies: This was so great, that it wrought in the Heathen admiration, and in themselves great joy and congratulation. God's arm is not shortened toward us, he hath made it bare and turned again the captivity of our Zion, of our King, and advanced him to his Forefathers, and his own Throne. He hath put down the mighty from their seats, in remembrance of his mercy, and scattered the proud in the imagination of their hearts, Luk. 1. 51, 52. 54. for his mercy endureth for ever, Psal. 136. 23. and this is so great a work, that at first it seemed incredible to us, so great▪ that strangers stand wondering at it, so great, that Enemies stands amazed and discouraged at it: But I hope it is so great in our eyes that it hath wrought, and ere we have done, will work in us a religious Entertainment, a solemn and thankful acknowledgement thereof, and beget in us a great joy, even a full joy, joy of the heart and tongue too, and engage all of us to pray in the highest fervency of our spirits, for the increase and continuance thereof.  
To come to the Text; I will first show the divers readings thereof, and the meaning of the words: The Arabic Version hath the first part of this Verse, thus, Multiplicavit Dominus beneficium erga nos. The Syriack, Multiplicavit Dominus facere nobiscum. The Chaldee Paraphrase, Multiplicavit Dominus benignè facere nobiscum. The Septuagints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Ethiopian, Magnificavit Dominus facere nobiscum, so the vulgar Latin: Junius and Tremelius, Magnifica Jehova efficit erga nos: The last words both the Arabic, Ethiopian Version, Chaldee Paraphrase, and vulgar Latin, reads, Et facti sumus laetantes: the Syriak, Et facti sumus in laetitia: Trem. and Jun. Sumus laeti: August. Facti sumus jocundati  
The first word in the Original, is Higdil, from Gadal, which signifies to grow or wax great; so Gen. 26. 23. the man (Isaac) waxed great: in Hiphil, it signifies, to magnify, and also to multiply, and so here: and it is some times taken intransitiuè, so Ezek. 38. 23. Thus will I magnify myself, and other whiles it is taken, transitiuè, so Josh. 3. 7 And the Lord said unto Joshua, this day will I begin to magnify thee in the sight of all Israel. It may be taken both ways here. First, Intransitiuè, I will magnify myself, to do, or in doing, efficiendo, as Jun. and Trem. in their Marginal Notes Translate it in the former Verse, and the Lord did magnify in this great work: 1. His power, when the people in their bondage were calling for the manifestation of his power, Isa. 51. 9 Awake, awake, put on strength, O arm of the Lord; awake as in the ancient days, etc. It is answered in the 11 vers. Therefore the redeemed of the Lord shall return with singing unto Zion, and everlasting joy shall be upon their heads, etc. and vers. 14. The Captive exile hasteneth that he may he loused, and that he should not die in the pit. And the reason of this is taken from God's power, vers. 15. I am the Lord thy God that divided the sea whose waves roared, the Lord of hosts is his Name. and Nehem. 1. 10. Now these are thy servants whom thou hast redeemed by thy great power, and by thy strong hand. 2. His goodness, as it is Jer. 32. 41. I will rejoice over them to do them good, and I will plant them in the land assuredly with my whole heart, and with my whole soul. And God promises to magnify this his goodness, that it shall be to him a name of praise, and an hononr before all the Nations of the earth, which should hear all the good he did to his people, Jer. 33. 9 3. His faithfulness, in performing his promise: The Lord had promised to turn again their captivity, Jer. 29. 14. I will turn away your captivity, and I will gather you from all the Nations, and from all the places whither I have driven you. saith the Lord, and I will bring you again to this place. So Jer. 30. 3. 10. and Chap. 32. 37. 44. and by so doing, he magnified his word (his gracious promise) above all his Name, Psal. 138. 2. 4. His Justice, by the overthrow of the Babylonians, the enemies of his people, of whom God threatened to take vengeance, Isa. 47. 3. by sending out upon them in a moment, in one day, Loss of Children and Widowhood in their perfection: vers. 9 and Jer. 25. 12. he threatened that after seventy years were accomplished, he would punish the King of Babylon, and that Nation, and make that Land perpetual desolations, see Isa. 13. and 14. Chap. and Jer. 50. and 51. Chap. Secondly, It may be taken transitiuè, and then it relates either to his facere, his doing, or to his people; and God did magnify both, he magnified his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his doing. For First, he made it appear so great and glorious, that the Heathen did notice it, as it is vers. 3 and Jer. 32. he promiseth that this restitution of his people, shall be a name of joy, a praise, and an honour before all the Nations of the earth, and he assureth that he will so magnify it, that the Nations shall fear and tremble, etc. and it is Lyra his observation on the place, that Gods doing was so magnified in the sight of the Nations, that thereby some of them were turned Proselyts. Secondly, He magnified his doing, by making it grow and increase, as the word in the Original bears, and ye heard some Translate it, multiplicavit: for this work was not done in a moment, but of a longer tract, being much opposed and retarded, as appears from Ezra and Nehemiah, and is clear, by comparing the former Verses of this Psalm with the prayer in the 4 verse; but God left not his work in its Infancy, and half done, but still stepped on in his glorious working, and multipliing his work, till the top-stone was put on, that all might cry, Grace to the Work, and Glory to the Worker.  
As God did magnify his doing, and his work, so by it he magnified his people: their enemies a little before mocked at their Sabbaths, Lam. 1. 7 They opened their mouths against them, they hissed and gnashed the teeth, Lam. 2. 16. Their King, the anointed of the Lord, was taken in their pit, Lam. 4. 20. Servants ruled over them, Lam. 5. 8. Their Priests, Elders, Nazarites and Honourable Persons were filled with contempt, but when God gins to work their restauration, he wrought so great things, that his people who before were a byword to cursers, wishing these they hated, to be dealt with, as the Jews; became a pattern of blessing, so that men prayed, these they wished best unto, might be in the Jews case, Zach. 8. 13. He made them a name, and praise among all the people of the earth, Zephan. 3. 20. and it is clear from Ezra and Nehem.  
The next word in the Text is, Lagnasoth, from Gnasa, which signifieth more than ordinary doing. Critics observe, that in strictness and propriety, the word signifies two things: First, to do a thing compleetly and perfectly: Hence Esau had his name, Gen. 25. 25. which signifieth Perfect, because he was full of hair, looking like a grown man with a beard, rather than an Infant without teeth. Secondly, to do exquisitely, to adorn the work with comeliness and beauty, though at first their appear disorder and confusion in it, yet ere he leave it, and put his last hand (as we say) to it, to make it appear beautiful; And thus God did this great work of restauration, he made not only an essay, and left it in fieri, but carried it on to its perfection and beauty too; the work was so full of comeliness, that it ravished beholders unto admiration, and these who shared in it unto rejoicing and congratulation.  
The third word in the Text is, Semechim, from Samach, which signifieth, not an ordinary, but a great joy, like the joy of the Harvest, and of these that divide the Spoil, Isa, 9 3. and like the joy of a woman when she receiveth a man-child, John 16. 21. The joy of heaven is expressed by it, Psal, 16. 11.  
In the words we have two things, First, A solemn narration of God's greatness in working. Secondly, An answerable return, by solemn rejoicing, or there is First, a worker, Jehovah, Secondly, the work and its quality, done great things. Thirdly, the appropriating the doing these great things for us. Fourthly, the Improvement thereof, whereof we are glad: Where also there is, first, the measure of that gladness, it was great (as the word imports) in some measure answerable to the work, according to their capacities. Secondly, the ground of it, Gods great doing for them; so that all in the Text are great, a great worker, the Lord; a great work, great things, and great joy, the result of that work, the great Lord manifested his great power by that great work, and the manner of its doing: and the people receive it with answerable Entertainment; but in a different way, the Heathen with great admiration, yet as unconcerned in it; but the Jews with great admiration and joy too, as greatly concerned in it: the Heathen acknowledged it, but did not rejoice in it, and it's like, their acknowledgement was extorted, even by the greatness thereof: but the Jews did both joy in it, and with gladness acknowledge it, and these both most voluntarly.  
If ye ask what were these great things? Answ. Great and mighty things, as the Lord calls them, Jer. 33. 3. the breaking the snare of the Fowlers, and making his people escape, Psal. 124. 7 Cutting asunder the cords of the wicked, Psal. 129. 4. or as it is in the first verse of this Psalm, the turning again their captivity. Take notice of these three great things: 1. God stirred up Instruments, awakened and lifted them up above themselves, the chief of whom was Cyrus a Heathen King, to whom the Lord having in a special providencc brought to his notice, the foregoing Prophecies spoken 200. years before by Isaiah the Prophet, Isa. 44. 28. and 45. 1. 2. did so turn his heart towards his people, that he turned away by open Proclamation their Captivity, 2 Chron. 36. 22. and this was a great work, if we consider, First, That Cyrus was a great Monarch, and the Jews poor Captives. Secondly, He a Heathen man, and stranger to them. Thirdly, He an Idolater, and of himself an enemy to their Religion, all these stood in the way of their deliverance, and might in all likelihood have turned away his heart from looking after them: but the Lord, the great Commander of hearts, turned his heart to send out a Decree for their return, which sure was a great work.  
The second great thing God did, was the overthrow of the Babylonians, who had carried away, and detained Judah in captivity, and this was a great work. 1. If we consider, who, and what they were: The Babylonian was one of the greatest Potentates of the world: he made the earth to tremble, and shook Kingdoms; he made the world as a wilderness, and did not open the house of the prisoners, Isa. 14. 16, 17. He ruled the Nations in anger, Isa. 14. 6. All People, Nations, and Languages trembled before him, Dan. 5. 19 the City was exceeding great and well Fortified, as may be seen in Herodotus, Lib. 1. and Plinius Lib. 6. there were gates of Brass, and bars of Iron, Isa. 45. and 2. yet notwithstanding of all these, Babylon was overthrown; and it was the Lord that did it, Isa. 45. 1. 2. and this he did for his people's sake, ibid. vers. 4.  
The third great work, was the general liberty granted them by Proclamation, to return to their own Land, and this was a great work also: for but consider, First, that their captivity had many great evils in it: 1. They were removed from their own Land given them of the Lord, and Natale solum dulcedine cunctos afficit. 2. They were rob of all they had: their pleasant things given to strangers, their cruel enemies. 3. They were made bond slaves, and that in a strange Land to proud and insulting oppressors. 4. They were deprived of the free exercise of their Religion, Psal. 137. 1, 2, 3. 5. Their souls were in captivity, for they were threatened to fall down before the great Idol, or else be cast in the fiery furnace, Dan. 3. 1. 6. And so they were in a worse case in Babylon, then in Egypt: for there, although their bodies were in servitude, yet they were not compelled to worship the Egyptian Idols, Isis and Osiris, now to be delivered from such captivity wherein so many great evils were embosomed, was without doubt a great work of God.  
Secondly, Consider the manner of their deliverance, and that also will speak out the greatness thereof; For, 1. It was sudden, they looked not for it. 2. It was free, they bought it not with their money, they purchased it not by their sword; they had no trained Commanders to conduct them to the Fields to fight themselves into liberty. 3. They did not so much as Petition for it. 4. In was incredible that a Heathen King, an Idolater, and a stranger to them should do it, who would had believed it? especially, it looking to be against good Policy to set them at liberty, who peradventure might revolt, and breed a new trouble to the State. 5. It was accompanied with much bounty, even all things needful for their return, as may be seen in Eza, 1. 4. 7, 8, 9, 10, 11. vers. 6. It was carried on vigorously, notwithstanding of discouragements and dangers of the way, and engagements upon some of the people to stay in Babylon, they having purchased Lands there, and contracted affinity with the Chaldeans, and the idleness and laziness of some others of them; sure these declare the greatness of that work.  
From the words, I shall present you some Doctrines, with Application suitable to the present occasion: And the first I gather by comparing the Text with the former verse (which I shall but name) is, That it is lawful to use the testimony and saying of others, although Heathen and Enemies too: The Heathen sounded, The Lord hath done great things for them, and the Jews made the Echo, The Lord hath done great things for us, etc. Paul made use of Aratus, saying, Act. 17. 28. of Menander's, 1 Cor. 15. 33. of Epimenides, Tit. 1. 12. a Heathen; a wicked man may sometimes let fall a savoury Truth. Balaam and Cajaphas may prophesy, and a profane enemy utter some precious Truths which we may repeat, as well as handle Gold that falls from the mouth of Swine: But we must take heed; First, that we take up none of their profane say. Secondly, That when we repeat Truths uttered by them, we do it in an other manner of way: sure the Jews here, though the words were almost the same, spoken by the Heathen, yet they were uttered in an other manner of way as was said before.  
If then, a Papist, a Sectary, a Rebel say, the Lord hath done great things for us, in turning again our captivity, and restoring to us our King, let us not stick to say it over again, but do it in another manner. First, They say it, but it's sore against their wills that ever they had cause to say it: the greatness of God's work, hath extorted and wrought it from them, but let us with a willing heart and glad tongue say it. Secondly, They utter it, yet can make no right application of it; but let us apply it, for God did not this great work at random, but for us and our good. Thirdly, They say it, but with grief, their hearts are cast down and disquieted within them: but let us say it with glad hearts, a cheerful countenance, and joyful lips.  
Obser. 2. The works which God doth in behalf of his distressed people are great, he doth great things for them; it is his property to do great things: It is true, he doth small things, for the words are not exclusive; He is not like the Heathens Jupiter, who took no leisure to notice small things, nor like Moses, to whom weighty and knotty controversies were reserved, and the petty matters transmitted and referred to the Inferior Judges, Exod. 18. 26. all things come within the compass of his providence, there is nothing so small, but he noticeth it, and his providence hath a hand in it, Matth. 10. 29, 30. things that seem most contingent and casual, even to them his providence extendeth; what more casual, in respect of the means, than when a man striketh to cut down a Tree, and the head of the Axe flees from the helve and smites his Neighbour that he die; yet God's providence hath a ●●●oak therein, as is clear, by comparing, Deut. 19 5. with Exod. 21. 13. but his glory shines most in his great do an works, whether of Justice, or mercy; great things he doth in behalf of his people, to pass by the works of Creation, which are great and wondrous, Job 9 10. and of Redemption and Salvation, which are yet far greater; the works of his Providence have among them great ones, the bringing of his people out of Egypt through the Red-sea, and overthrowing Pharaoh and his Army was a great work, Exod. 14. 31. the driving out the Canaanites before them was a great work, 2 Sam. 7. 23. compared with 1 Chron. 17. 21. and this spoken of, in the Text, was a great one, so great and strange in the people's eyes, that it seemed in some sort to abolish with them the memorial of their deliverance out of Egypt: It shall no more be said, the Lord liveth that brought up the children of Israel out of the land of Egypt; but the Lord liveth that brought up the children of Israel out of the North, Jer. 16. 14, 15. and Chap. 1. 23. 7, 8. when God comes to act for his people, he does like himself, his great and glorious power doth great and glorious works, he acteth not like man, who sometimes take a great deal of pains, and yet doth nothing, or with a great deal of Art and Policy brings forth trifles; but when God comes to visit his people, we may look for great and noble acts: he is their praise and their God that doth for them great and terrible things, Deut. 10. 21. and the reason hereof is, he is the Lord and not man, a great Lord, and of great power, and will do like himself: Great is our Lord, his understanding is infinite: The Lord lifteth up the meek, he casteth the wicked down to the ground, Psal. 147. 5, 6. He that is mighty doth great things, Luk. 1. 49. Thou art great and dost wondrous things, (O Lord) thou art God alone.  
What great things God did for his people the Jews, ye heard before: But to make Application (which is the work of the day) God hath done for us in these Lands not small and contemptible, but great and glorious acts; I mention five of them. 1. The re-establishing of Kingly Government; and to give you a glimpse of the greatness of this work, consider first the thing itself: Secondly, the evils which followed upon the want of it. Thirdly, the impediments that stood in the way of its restitution: First, view the Government but a little, it's the only Government these Nations have enjoyed for many hundred years, and this Nation, for near 2000 years. Secondly, God hath blessed these Lands under it with many rich blessings, both spiritual and earthly. Thirdly, It's the Government that Scripture doth most speak of with approbation, and blessed with rare blessings. Fourthly, It's the most ancient approved Government amongst the Nations, as appears from Scripture, and the Judicious among the Heathen themselves: Certum est (says Cicero 3. De Legib.) Omnes antiquas gentes regibus p●imum paruisse, principio rerum (saith Justinus, lib. 1.) Gentium nationumque Imperium penes reges erat, and Callimachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex Jove sunt Reges. 2. The miseris which have of late flowed from and accompanied the want of it, may teach the most stupid how excellent it is; how many miseries have we seen and undergone while we stood deprived of it. 1. The Church of God was distracted and divided, Schismatical and Erroneous persons countenanced and advanced. 2. The Church itself by some decried as no Church; her orthodox and venerable Ministers branded as Impostors. 3. God's precious Truths detained in unrighteousness, and Gospel Truths flooted as Errors. 4. Innumerable Errors and Heresies owned and promoted. 5. The privileges of Congregations trodden upon, and none of the best obtruded upon them. 6. The Church Judicatories prohibited, and not yet permitted to sit, or else raised by Military force; or if suffered to meet, yet forbidden and impeded to act any thing prejudicial to the Interest of any persons although never so faulty and Erroneous if they did comply with the times and humours o● these in Power. 7. God's worship in several places interrupted; Ministers officiating before God abused and threatened. 8. All sin did abound, Rebellion, Murders, Oppression, Cruelty, perjury, Robery, Uncleanness, Atheism, contempt of God's Ondinances, etc. so that it was our case, as it was When there was no King in Israel, Jud. 17. 6. Every man did that which seemed right in hi● own eyes. 9 Our brethren cut down by the sword, or carried captives unto strang● Lands, and sold for bondmen. 10. Our Noblemen Despised, Captivated, Imprisoned, Forefaulted, their Inheritances and Houses given to strangers, or treacherous and unnatural Countrymen. 11. Our Laws lay silent, and we made liable to the Arbitrary power of strangers, or men disaffected. 12. Loyalty was counted a Crime, and Rebellion a Virtue: and some came to that height of Atheism and Turkism, as to father their most wicked and horrid acts upon God, and Martion like derive their Pedigree from him. 13. The Inhabitants of the Land Impoverished by Robbery, Cease, and Excise, Fines and Compositions: To close this in a word, we sat as a disconsolate Widow in a dark night lamenting the loss of her Husband, her solitariness, poverty, and pressing miseries: or as a Ship without a Pilot and Helmn, tossed with tempestuous and stormy winds and waves among rocks and shelves, or pursued by Pirates: or we lay as a beheaded man without breath and life; like a dead Lion over whom every timorous Hare or paltry abject did insult at pleasure without control: for our Head the King, The breath of our nostrils, the anointed of the Lord, of whom the world was not worthy, being taken in the enemy's pits, was disarmed, Imprisoned, and cruelly Murdered, and by that one blow, the three Nations lay Headless, without spirit and motion: any breath and motion that seemed to be in the body, was but like the stirring of a man new beheaded which soon ceased; But while we enjoyed that Government in its just Privileges and Authority; we knew not these evils: Gospel Truths did drop as the dew in plenty. Ordinances were administered, Church Judicatories were protected, honest Ministers reverenced as the Ambassadors of Christ, the Laws were in force, Justice administered, Treads and Traffic promoted, the Vicious punished, the Virtuous protected and advanced, and propriety secured; our Nobles honoured, Rebellion discountenanced; in a word, it went well with Church and State: Then without peradventure, great is the blessing of this Government, which ●rees us from these manifold evils, and brings with it, yea secures to us these refreshing and solacing mercies; so that we may say of it, God hath done this great thing for us.  
Thirdly, View the Impediments that stood in the way of its restitution. First, When it was brought under strange contempt and opposition, was it not spoken against as unnecessary and burdensome, and so declared by an Act of their Parliament, and did not some persuade themselves it to be inconsistent with Christianity? as if Christ's Sceptre like Aaron's Rod did swallow up the Sceptres of earthly Monarches: But non eripit terrestria, qui regna dat coelestia. Did not others like these mentioned in Judas. 8. and 2 Pet. 2. 10. Filthy dreamers, presumptuous, and self-willed, despise dominion, and not afraid to speak evil of dignities, and thus the bands of Monarchy were loosed and it trod under foot, and its Authority contemned: Yet the Lord, who is wonderful in working, wrought such a change, that it is now cried up as God's Ordinance, to which all reverence is due, 2 Pet. 2, 17. Rom. 13. 1. Prov. 24. 21. He hath made the tongues of revilers, which a little before was their shame, now become their glory, to advance its glory by their loud Acclamations. Secondly, When the contempt and opposition having the advantage of many years, became strong. To bend a twig is done with little strength, but when it is grown to a strong and confirmed Oak, then either to bend or break it, requires Samson-like strength: The fire when but beginning to smoke, is easily extinguished; but not so, when it comes to a raging flame: To have broken and extinguished the anti-monarchical Party in their raw beginnings, and while they were but Incipients, or small proficients, would have argued no great Power; but when grown to their full height and strength, that to themselves and others they seemed like Giants insuperable, when they were habituated in the gainsaying of Corah: when principles of rebellion, seconded with success were habituated, and so become an other nature when they were hardened; so that the Ethiopian could sooner change his skin, and the Leopard his spots, than they abandon their anti-monarchical principles and practices: Then to overturn them, and re-establish that which they had pulled down, evidenced and magnified the Lords great power; when the anarchical Oak became so strong that he defied the Axe, and the scales of that Leviathan became so hard, that he did laugh at the shaking of the Spear, and counted Darts as stubble; then the great Lord made that great Oak bow as a willow to the tall Cedar of Monarchy, and fastened his hook in the mouth and scales of that Leviathan, so that now he is become a suppliant, and speaks soft words, and hath made a Covenant with Monarchy, to become his servant for ever, Job 32. 3. The third that stood in the way, was the several lusts of men: As first, discontentedness; every bramble being unsatisfied with their own condition. 2. Pride and blind ambition, Absolon-like, and Stanley-like, in the Reign of Henry 7. Some carrying a self King in their bosom, thinking themselves fitter to Rule, than the Ruler himself. 3. Covetousness the root of all evil, setting the Nations on fire, that they might steal the goods, and troubling the waters, that they may catch the fish; and having catched the prey and booty, became mad against Monarchy, lest it should plume them. 4. Old rooted malice against Monarchy upon some private and selfish account, making them restless and vigorous in opposition. These lusts swelling like the raging sea, upon suspicion and hear-say of the restitution of Monarchy, did cast up mire and dirt, and were enraged at it: But what men could not do to the sea, the Lord did his power to these lusts: He stilled the noise of these raging waves, Psal. 65. and 7. and 69. 9 and tamed their fury, and landed Monarchy safe on our Coasts, and set it up amongst us on its pinnacle.  
The second great work, is the setting of that Government on the right Shoulders, putting the Crown on the head of Him whose by right it is, and settling it in the hand of the owner our gracious and dread Sovereign, King CHARLES the Second that now Reigns: And this is a great work, if we but consider these. First, the impediments that stood in His way. Secondly, some things relating to himself. I. The impediments, and they were many. 1. The sins of the Subjects of all rank, sins against His Royal Father, and against His Royal self: Here I have a large field; but it is my heart's prayer to God, that he will grant repentance to all, and never charge these sins upon the offenders, in the day of their Accounts. Sin is a great obstructer of mercies, and rendered us unworthy of so great a favour as we now enjoy. But not for your sake do I this saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel, Ezek. 36. 32. 2. His Person defamed by too many, who made it their work to cast the seeds of prejudice into the hearts of His Subjects, that they should not any more look after Him. 3. Himself exiled and impoverished, without Men or Money, the sinews of War. 4. His Title to the Crown cried down, and voted down, as if the poorest Brat had as good Title to it, as the righteous Heir himself. 5. His Possessions and Revenues divided among hundreds, to encourage them to withstand His restitution. 6. A victorious Army puffed up with Success, engaged by oath and gain against Him. 7. His loyal Subjects rendered uncapable of places of Trust or Power, Disarmed, Impoverished, Sequestrate, Forefaulted, Murdered or Banished, watched over, as the Leopard watches the Traveller, Hos. 13. 7. so that they were in no capacity to act for Him. 8. A rebellious Subject stepped up to the Throne, and Zimri-like, advanced himself by the execrable murder of his Master; he catcht that golden Ball, and endeavoured to secure it by Power and Policy, and to transmit it to his Posterity, to whom he bequeathed it, but could not leave neither his Brain to manage it, nor God's blessing to secure it: all, a●d every one of these were high Mountains and deep gulfs to the eye of natural reason, impassable gordian knots, not easily untwisted, and Labyrinths inextricable: but the Mountains are leveled, the Gulfs filled up, and the Knots untwisted; the Lord who knoweth how to deliver the godly out of temptations, 2 Pet. 2. 9 the only wise God hath extricated our King, and by his great power mounted Him upon eagle's wings, Exod. 19 4. over all impediments, and brought Him to us, and His Thrones; and this is so great a work that we want words to express it, or example to parallel it.  
Secondly, View the excellency of our King, behold him in his beauty. I do not take upon me, to draw Him to the life; ye may see an imperfect delineation of Him, in others, who will acquaint you with His Piety, Charity, mercifulness, Prudence, Sobriety and other Graces and Virtues. I name only some things of Him briefly. 1. He is the right full Heir of these Kingdoms. 2. The Son of an incomparable Royal Father, made glorious not only by His Piety. Equity, Clemency, but also by His Sufferings and Patience under the cross, and love towards all His Subjects, and Charity towards His Implacable Enemies, and by Martyrdom itself. 3. If the general approbation which he hath among Princes and People abroad, even these of a different persuasion, but especially, the high esteem He hath among the Protestant Churches abroad, can add any weight to His Glory, He wants not this: His praise is throughout all the Churches, 2 Cor. 8. 18. 4. God who knows to put a right estimate upon every person and thing, hath highly and conspicuously made known to all, how excellent He is in His sight, by His special care of Him, and wonderful preserving of Him from so many and great dangers: forbearing to speak of all, look but to His dangers at Worcester, where His horse was twice shot under Him; His Army overpowered with multitudes, routed; Himself hotly pursued by His Enemies, but not overtaken, being necessitated to dis-robe Himself of His Princely Ornaments, and cut His hair, and forced with one Servant to wander unto a Wood, and there to make an hollow Oak His Castle of refuge; yet not found out, although searched after: thereafter rides through a Troup of His Enemies, yet not discovered: at an other time by providence in company with one of His notorious Enemies, yet not noticed; a great sum of money set on His Head, and offered to any that would discover or apprehend him; for which many out of covetousness made it their business to search for Him; all places of escape watched; yet so wonderful were the steps and hand of God's Fatherly Providence going along with Him, that He gets safe into a Foreign Country: while He is abroad, He is not suffered to live at quiet, but is still in danger of Powder plots, poisoning and otherwise. Achitophel's contrived His ruin; Nabals refused Him Entertainment; some of His familiar Friends lift up the heel against Him, so that He might have said, as once Tiberius, Timeo incustoditos aditus, timeo ipsos custodes: I fear the passages that are not kept, I fear them who are set to be keepers, or as Paul, 2 Tim. 4. 16, 17. No man stood with me, all men forsook me— notwithstanding, the Lord stood with me— and I was delivered out of the mouth of the Lion: The Lord numbered the hairs of his head, Matth. 10. 30. Gave his Angel's charge over him, Psal. 91. 1. His enemies contrived mischief, but brought forth a lie, Psal. 7. 14. He that neither slumbers nor sleeps, was his keeper, and preserved his going out, and coming in, Psal. 121. 5. 8. and made him glorious by salvation, Psal. 21. 6. 5. His Majesty's constant adhering to the Protestant Truth (notwithstanding the many and strong tentations to alienate His heart therefrom) speaks out His admirable excellency: Look but upon these five tentations. First, How ill was He used and entertained by some of His own Subjects in Power, highly pretending the Truth's preservation, being by them defamed, exiled, impoverished and persecuted, and by too many others forsaken. Secondly, A note of ignominy cast upon the Protestant Religion by these of the contrare persuasion, or Atheistical ignorants, as if it were a principle of our Religion to rebel and dethrone our own Kings (which wrought so powerfully upon some unstable souls, as to lead them to a detestation of the truth and ways of God,) where as true Protestants teach no such seditious and treasonable Doctrine, but does abhor it as the Doctrine of Devils, taught by Jesuits, Anabaptists and other Sectaries, and with all our hearts, and with deepest detestation condemneth that execrable murder of our late King. Thirdly, He was hotly assaulted and solicited by some Champions of the Romish Church, and especially by some who had Apostatised from the Truth themselves, and so knew the better how to persuade others. Fourthly, He receives kind entertainment and protection from some of the Romish Party. Fifthly, Assistance was offered by them of that persuasion unto Him, if He would turn Papist; were not all these strong tentations? yet His heart was indivertible from God and His Truth, that neither ill usage from His own, nor favours conferred and offered by strangers could work that change, His heart like david's was fixed, trusting in the Lord, his heart was established, Psal. 112. 7, 8. He hide God's word in his heart, that he should not sin against him, Psal. 119. 11. and this was a great and special work of the Lords.  
The third great work God hath done for us, is, the bringing again our captivity; of which remark but these shortly. First, It was Nationall, for although we were not all exiled, yet we were captivated in our own Land, like a man Imprisoned in his own House; and this was a sore ill. A generous Woman once said, Mallem mille mortes quam tributaria capita circumferre. Secondly, It was of a large extent, reaching to all ranks. Our King exiled, our Nobles Imprisoned, many of our brethren carried away, further than from Judea to Babylon, even to Barbados, and some of the Ministers of Christ removed from their own Nation and Flocks. Thirdly, Our captivity was spiritual, to sin, imposed on us by threatening, as was done to the Jews in Babylon. We were threatened and urged to subscribe their Tender, thereby to disclaim our King and the ancient Government of these Nations, and to bow to there Idol of Anarchy and Usurpation, to which too many readily yielded: Ministers were prohibited, upon no less pain, then silencing them from preaching the Gospel to pray for His Majesty, a duty that lay upon all by God's reiterated Commands. All commanded to keep days of Thanksgiving for discovery of plots against Usurpers, which was a justifying of them in their wicked Usurpations, and proclaiming to the world, that God was well pleased with them and their ways. Fourthly, It reached even to the Church, and Truth of God, the Government thereof decreed as Antichristian, her Discipline opposed and slighted; Religion hazarded by a vast Act of Toleration, her Ministers flouted, and while they were officiating before God, abused, her Worship interrupted, her Patrimony seized upon, some crying out, Let us take to ourselves the Houses of God in possession, Psal. 83. 12. her Judicatories interrupted, and Gods Servants driven out from the General Assemblies and made specticles to men and Angels; but the Lord hath turned away this our captivity, and it is his great and glorious doing.  
The fourth great work, was the overthrow of the Kings and our Enemies: 1. They were many. 2. Proud, puffed up with Success. 3. Desperate, whom no command of the Lord could bow, nor threatening affright. 4. Cruel, acted by Jesuitical and anabaptistical Furies. 5. Covetous, being mad upon unjust gain, and als mad in the retention of it. 6. United and combined together by all the ligaments of carnal Policy: Yet the great and good Lord divided them, and they melted away like a snail, he laid their pride in the dust, and turned these boasting Lameches into Cowards, and made them flee as chaff before the wind; so that we may apply that saying of the Psalmist, Psal. 76, 5. The stout hearted are spoiled, and none of the men of might have found their hands. At the appearance of that chief Instrument, they cried out as the Egyptians of old, Exod. 15. 25. Let ●s flee from the face of Israel for the Lord fighteth for them against the Egyptians, and this was the Lords great doing.  
The fifth great work is, the raising up Instruments for carrying on these great Works: I name but six. 1. The Lord General George Monck, an other Cyrus to us, who wrought under God the foresaid great things: He our Ezra or help, our Nehemiah or Comforter, our Zerubbabel, or mighty One, made so by the mighty God of Britain: before whom the great Mountains became a plain, Zecha. 4. 7. and Hushai-like defeated the crafty counsels of Achitophel's: 2. His Deborah, whose loyal heart made her put forth the uttermost of her conjugal influence. 3. The good and loyal people of England, influenced by the breathe of the Spirit of the Lord, calling for a free Parliament, and their and our King. 4. The right Honourable, the City of London, joining their endeavours with the Lord General and People of the Land. 5. That famous Parliament that now sits, crowning the work by their unanimous calling home His Majesty, and restoring Him to His just Privileges and Authority. 6. The Lord General Montague who proved active to engage the Navy to own His Majesty, and waft Him over safe unto His own Kingdoms. That so many should all with one mouth and hand carry on so great a work is unto me an argument of Gods approving and working thereof: for as it is an argument of the Divine Authority of the prophetical Scriptures, that the Prophets though they lived in divers places and ages of the World, yet they all agreed in one and the same Truth, as if they had all spoken by one and the same mouth, as ye have it, Luk. 1. 70. As He spoke by the mouth (not mouths) of His holy Prophets. So when God stirreth up his Servants in all places of the Kingdom, and them of all ranks, and jetteth them all about one work, as if they were one man, it may be taken for no less than Gods doing; especially if ye consider the case of our King, while they begin to act for Him; not sitting on His Throne and swaying the Sceptre, but in His low estate, even then to remember Him, and lay themselves out for Him; speaks out God's great doing, and that not only His finger, but His whole hand, yea His ten fingers, yea both His arms (to speak after the manner of man) was lifting up these Instruments and employing them in His work, and to this we may add; that these Instruments should undertake the work against so many high and great Mountains that stood in the way; against so many sons of Anak, and mighty Giants combined so strongly together, and yet level them all, and scatter them all, can speak no less then that the mighty Spirit of God was in them, and His strong hand with them.  
Take a word more to advance the greatness of all these do and works, and for that end consider, First, The time when; When we like the Jews thought it Impossible, at least so soon, we were like these dry bones, Ezek. 37. our hope was almost lost, vers. 11. yet though it seemed difficult in our eyes, it was not so in Gods, Zech. 8. 6. to whom all things are possible, Matth. 19 26. and doth whatsoever he will, Psal. 135. 6. he breathed upon us, and by his great doing hath made us live and stand up in his fight, both our King and us his People, and delivered Him and us from the hand of our enemies, and blessed us as in the days of old.  
Secondly, Consider the manner; it was without blood or sore labour: Jud●h was not so delivered, but God hath magnified his doing toward us; for our enemies melted away as a snail which melteth, Psal. 58. 8. As smoke is driven away so were they, as wax melteth before the fire, so did they perish at the presence of God, Psal. 68 2.  
Thirdly, Consider by whom, and in this also God hath magnified his great doing: it was not the Babylonians, but Cyrus that set the Jews at liberty; but here, many of these who were instrumental against the King, are now under God, the means of His restitution. The great God who changed Laban's heart to enter in Covenant with Jacob, Gen. 31. 34. and made these who joined with Absalon in his rebellion against David their King, prove afterwards most forward to call him home, 2 Sam. 19 9 he bowed also their hearts to show all forwardness for our King's reduction, and kiss Him with the kisses of subjection and reverence, and will, we hope ere long, secure them to Him by the Oath of Allegiance: As the hearts of Kings are in the hand of the Lord, and he turneth them whether soever he will, Prov. 21. 1. so are the hearts of Armies and Subjects in his hands, and he hath turned them by his mighty influence to run in the ancient and right channel, as we see this day.  
Use 1. Let us improve the Doctrine: And first, let no proud oppressing Tyrant glory in his might, and boast like Pharaoh, Exod. 5. 2. Who is the Lord, that I should obey his voice, to let Israel go? I know not the Lord, neither will I let Israel go: or as Senacherib, Can God deliver out of my hand, 2 Chron 32. 14, 15. presumptuous fools, the foolishness of God is wiser than men, and the weakness of God is stronger than men, 1 Cor. 1. 25. He bindeth the arms of the strongest, and taketh the prey from the mighty, he catcheth the wisest in their own wiles, He breaketh the bow, and cutteth the spear in sunder, Psal. 46. 9 He bringeth out those which are bound with chains, Psal. 68 6. He woundeth the head of his enemies, verse 21. and brings his people from the depths of the sea, verse 22. No might nor policy can withstand Him, Mountains melt at his presence. When he writes, Mene Tekel on the wall, the spirit of the mighty fails, their thoughts are troubled, their countenance changed, their joints loosed, their knees smite one against another, and the Tyrant is forced to cry out, Do victas in tua vincla manus, and with Julian, Vicisti tandem Galilaee.  
Use 2. Secondly, Fear the great Lord greatly, who can do great things both for us and against us: this use the Psalmist maketh of it, Psal. 89. 6. Who in heaven (saith he) can be compared to the Lord? Who among the sons of the mighty can be likened unto to Lord: and then from this he infers, verse 7. God is greatly to be feared in the Assembly of the Saints, and Exod. 14. 31. Israel saw that great work which the Lord did upon the Egyptians; and the people feared the Lord.  
Use 3. Thirdly, Expect great things from him who can do them; we dishonour him when we expect only little and but small things, as he requireth our greatest services, because he is a great Father and a great Master, even the Lord of hosts, Mal. 1. 6. so it becomes us to expect from him great things, because he is a great King, that worketh wonders: how unbeseeming is a petty fidian and a great God; a little saith and a great Lord, doing great things?  
Use 4 Fourthly, Let none in the deepest distress despair of his own, or of the deliverance of God's people, although it seem incredible and above the reach of man's reason and power, although thy condition seem desperate in the eyes of the enemy, that he say, God hath forsaken thee, there is none to deliver thee, Psal. 71. 11. although it seem so unto thy neighbours and acquaintance that they look upon thee as a dead man out of mind; and like a broken vessel, Psal. 31. 12. and although it seem so in thine own eyes, that thou say, as it is in Ezek. 37. 12. Our bones are dried, and our hope is lost, we are cut off for our parts: yet remember, The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of Judgement to be punished, 2 Pet. 2. 9 Fear ye not, (as Moses said to the people) Stand still and see the salvation of the Lord which he will show you, Exod. 14. 13. Believe in God who quickeneth the dead, and calleth these things which be not, as though they were, Rom. 4. 17. Consider, that unto God belongeth the issues from death, Psal. 68 20. and that to him all things are possible, Matth. 19 26. and improve the former experiments of Gods great do in behalf of his people, or of thyself, to the strengthening of thy faith in after times. Conclude from former experience to future, so did David, 1 Sam. 17. 31. and so did Paul, 2 Cor. 1. 10. as former Victories encourage Conquerors to a new Conquest: so old deliverances and favours should help us still to trust in God, and stand nudaunted in all our troubles. Let us therefore register Gods former favours, and the great things he hath done for us, and make them as many Arguments to build upon God for time to come; for God is always where he was the same without any shadow of change.  
Use 5. Fifthty, Give God great praise for his great do; he will accept no lean or starved sacrifices; Great is the Lord, and greatly to be praised, Psal. 48. 1. and Psal. 145. 3. When the Lord did a great work for Paul, in delivering him from the Lion's mouth, he breaketh forth into great praise, to him be glory for ever and ever amen, 2 Tim. 4. 18. when the Lord turned again the captivity of his people, their tongue was filled with singing the songs of praise, as it is, verse 2. God hath turned again our Kings and our captivity, for ours was bound up in His: Let us for this great work, render unto God great and ample praise, this is the end of all Gods do (for he doth all for his own glory) and let this be our end to give the praise of all to him, even praise in some measure answerable to his doing.  
Obs. 2. Secondly, we observe God's prerogative, what ever great things are done for his people, he is the doer of them, he is the sole Author of his people's good, whether of their deliverance, or their enjoyment of good things, or the overthrow of their enemies; He is the Author also of their misery, Amos 3. 6. and Isa. 45. 7. God fits not as an idle spectator, and leaves fortune to tumble things up and down, but he is otherways the Author of good then of evil, he is provoked by man to afflict; For he doth it not willingly, Lam. 3. 33. He is in a manner enforced to it by man's sins, and therefore, Isa. 28. it is called his Work, but his strange work, his Act, but his strange Act, but of his people's good; He is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is the Author and occasion: it comes of himself: he moved only by his goodness, doth great things for them, this same work of the people's deliverance, is thrice ascribed to God, in this Psal. verse 1, 2, 3. and God himself told his people, that he would be the doer of it, Jer. 30. 8, 9, 10. Though he made use of Cyrus, yet God was the principle, and Cyrus but his Instrument; He stirred up his spirit, and held his right hand to subdue nations before him. Isa. 45. 1. and therefore he subjoins there, verse 5. I am the Lord and there is none else: I girded thee, though thou hast not known me. He is the Lord, and beside him there is no Saviour, Isa. 43. 11. He alone doth great wonders, Psal. 136. 4. Salvation is of the Lord alone, Jonah 2. 9  
Applic. To make Application. Though the Army was Instrumental in His Majesty's restauration; and though the Lord General did his utmost to persuade them to that great undertaking; yet if the Lord had not moved their hearts, they had not moved their hearts, they had not moved nor promoved the Work. There went with King Saul a band of men, but God first touched their hearts, 1 Sam. 10. 26. else they had proved as ill as others, children of Belial, and despised him, as it is there, verse 27. King Saul sent a severe Edict, requiring the Subjects to give their assistance for the relief of Jabes-gilead: but it was not the severity of the Proclamation that brought them to obedience, but when the fear of the Lord fell on them, Than they came with one consent, 1 Sam. 11. 7. There is no Saviour beside him, Josh. 13. 4. It was the Lord who did begin and carried on this work which we commemorate this day: Its beginning, progress, and accomplishment is all of him.  
Use 1. Then first, Let no Instrument mistake himself, for the author, nor advance himself above his sphere, nor appropriate to himself the Lords prerogative: It was the folly of the proud Babylonians to do so, Hab. 1. 16. They sacrificed to their own net, and burned incense unto their drag; The Assyrians also was deeply guilty of this, as you have it, Isa. 10. 13. What God had done by him as an Instrument, he arrogates to himself, and ascribes to his own power and policy. Instruments are sometimes ready with Israel to glory in their strength and success, which is but a thing of nought, and say, That they have taken horns to themselves by their own strength, Amos 6. 13. but Instruments should not ●acrilegiously robe God of his honour nor Dèifie themselves. Let them beware lest their hearts be lifted up and forget the Lord who hath done great things by them, and say in their heart, their power and might of their hand, their policy and industry hath done these things, see Deut. 8. 14. 17.  
Use 2. Secondly, Let Instruments then be exhorted in a selfdenying way, to say, Not unto us, not unto us, O Lord, but unto thy Name, give glory, Psal. 115. 1. and with Paul in an other case, 1 Cor. 15. 10. By the grace of God, I am what I am, and his grace which was bestowed upon me, was not in vain, I laboured abundantly, yet not I but the grace of God which was with me, for they prevailed not by their sword, nor did their right arm save them, but the right hand of the Lord, and his arm, and the light of his countenance, because he favoured them, Psal. 44. 3.  
Use 3. Thirdly, My exhortation from this is to others: First, that they Idolise no Instrument. When the people upon the hearing of Herod's Oration gave a shout, And cried, it is the voice of a God, and not of a man; this puffed him so up with pride, that he gave not glory to God, and therefore it turned to his ruin, Act. 12. 21. 22, 23. Two extremes there would be shunned The first is: not to Deiefie Instruments, although never so great, set them not up in God's room, for God will not give his glory to another Isa. 42. 8. and as salvation is in vain expected from them, truly (saith the Prophet) In vain is salvation hoped for from the hills and from the multitude of mountains, truly in the Lord our God is the salvation of Israel, Jer. 3. 23. so it is impiously ascribed to them: for what could they have done without God, without whom they can do nothing, Joh. 15. 6. God it is who worketh by them what he pleaseth. God said of Cyrus his Instrument, Thou art my shepherd and shall perform all my pleasure, Isa. 44. 28. The other extreme to be avoided, is the neglect of Instruments; Idolise them we may not, forget them we should not; remember them with civil honour and praise we ought: are not Moses, Joshua, the several Judges, Deborah, David, Cyrus, and other Instruments of the Lord for his people's good recorded in Scripture with honour; in the 5 of Judges, Deborah remembereth with honourable respect these who helped against the enemy, others are branded with a note of Infamy, for withholding their assistance, and Meroz is cursed with a grievous curse, because being near and called to give their assistance, they refused to do it, and 23. let us then remember the Instruments before named with civil respect and praise. Should we not honour them whom the Lord hath honoured; let them be Chronicled to succeeding Generations; my heart is towards them: (To use Deborah her wor●●, Judg. 5. 9) That offered themselves willingly, bless the Lord.  
Use 4. Fourthly, Give all the Divine praise to God; praise him in and for himself; he is the principal and author of these great works, For of him, and through him, and to him are all things, to whom be glory for ever, Amen, Rom. 11. 36. When Jehoshaphat was delivered from his enemies he gave the praise of all to the Lord, 2 Chron. 27, 28. so did Theodosius, being certified of the overthrow of John the Usurper, Socrat. lib. 7. cap. 23. so did the people of Israel when David their King was advanced to his Throne, see Psal. 118. It is true, we cannot sufficiently utter the mighty acts of the Lord, nor show forth all his praise, Psal. 106. 2. yet according to our capacity, let us sing with Moses; The Lord is my strength and song, he is become my salvation.— The Lord is a man of war,— Thy right hand, O Lord, is become glorious in power,— who is like unto thee, O Lord, among the gods: Who is like thee glorious in holiness, fearful in praises, doing wonders, Exod. 15. 2, 3. 11. Let the King say with David, It is God that avaingeth me, and subdueth the people under me; he delivereth me from mine enemies: yea, thou liftest me up above these that rise up against me; thou hast delivered me from the violent man, therefore will I give thanks unto thee, O Lord, and sing praises unto thy name. Great deliverance giveth he unto his King, and sheweth mercy to his Anointed, etc. Psal. 18. 47, 48, 49, 50. Let all of us say, O Give thanks unto the Lord, for his mercy endureth for ever; to him who alone doth great wonders, for his mercy endureth for ever, Psal. 136. 3, 4.  
Use 5. Fifthly, Rely upon God alone in time of trouble, for he alone doth great things for his people; It is better to trust in the Lord, then to put confidence in man,— then to put confidence in Princes, Psal. 118. 8, 9 Put not your trust in Princes, nor in the son of man in whom there is no help, Psal. 146. 3. Yea, the Lord curseth him that trusteth in man, that maketh flesh his arm, and whose heart departeth from the Lord. Make not wealth our strong City, as the rich do, Prov. 18. 11. for neither silver nor gold shall be able to deliver in the day of the Lords wrath, Prov. 11. 4. Ezek. 7. 19 Zeph. 1. 18. But let the Lord be our City of refuge and strong Tower: run unto him, for he sees our affliction and hears our cry, Exod. 3. 7. 1 Pet. 3. 12. and He will save us, Psal. 18. 3. Prov. 18. 10. for salvation is of him, Jonah 2. 9  
Obs. 3. Thirdly, God's great doing should be well noticed: the Heathen did it, vers. 2. and his people in the Text. Moses and Aaron with the men, and Miriam with the women of Israel took notice of their deliverance from the Egyptians, Exod. 15. 1. 20. David was very careful to remark God's dispensations, and pens many a Psalm on that account. Deborah and Barak so noticed the deliverance of God's people from Jabin and Sisera, that they commemorate it with songs of praise, Judg. 5. When the men of Judah got their young King Joash restored to the Crown beyond expectation, they observed it, with clapping their hands and prayer for him, 2 Kings 11. 12. And when Athalia the Tyrant was slain, all the people of the Land rejoiced, verse 20. the Lord commands his people to notice his do, Psal. 46 8. Come and see, (saith the Psalmist) the works of God, Psal. 66. 4. the nature of his works call for it, being great, honourable, and glorious and wonderful, Psal. 111. 2, 3, 4. The godly takes pleasure to seek them out, Ibid. verse 2. God showeth his people the power of his works, verse 6. that they may notice them.  
Use 1. Come then, and behold, what the Lord d●th done for us, Psal. 46. 8. take reasons to move you. 1. Ye offer a great indignity to God the doer, if ye remark them not. When a great Crafts-man hath brought a great and rare piece of Work to perfection, and calls on us to look upon it, if we refuse, do we not affront him? The Lord will sure take it as a high contempt, if we do not consider his workings. 2. His do and workings are so full of ravishing wisdom, power and love, that there is in them a magnetic virtue to draw out our consideration and meditation, and make us cry out as of all God's works, so of these in particular, There are no works like unto thy works, Psal. 86. 8. Who is like unto thee, O Britain, O people saved by the Lord, Deut. 33. 29. Ask now of the days that are passed— and and a●k from one side of the heaven unto the other, whether there hath ●●en any such things as these great things are, Deut. 4. 32. Who hath heard, or seen such things? Shall the earth be made to bring forth in one day, or shall a Nation be born at once? Isa 66. 8. but suddenly, so smoothly, so wisely, so gloriously hath the Lord done these great things for us. 3. These things are done in our sight. God did marvellous things in the sight of his people in Egypt, in Zoan, Psal, 78. 12. he hath done them in our sight, that we with open face might behold them. 4. Strangers noticeth them, they are saying as the Heathen did, verse 2. and crying, This is the finger of God, Exod. 8. 19 and shall we not with the people in the Text, Echo them, and recognize his doing. 5. It is a sign of a wicked man, that when God's hand is lifted up, he will not see, Isa. 26. 11. Notice then Gods do, but do it, First, advisedly, not slightly: Men should wisely consider of his do, Psal. 64. 9 Stand still and see this great sight, Exod. 3. 3. Who is wise and will observe these things, even they shall understand the loving kindness of the Lord, Psal. 107. 43. Secondly, With joy and delight: The righteous should see and rejoice, Psal. 107, 42. for God doth his works to make his people glad, Psal. 92. 4. Thirdly, Believingly and profitably, to the strengthening our Father and Hope for times to come, that we may set our hope in God and keep his Commandments Psal. 78. 7.  
Use 2. Then justly reprovable are three sorts of men who come short of this duty, in noticing Gods do. First, careless and ignorant ones, who like Swine take no notice of these Pearls, How great are thy works, O Lord— a brutish man knoweth not, neither doth a fool understand this, Psal. 92. 5, 6. some are like the Israelites, of whom it is said, Psal. 106. 7. that they understood not Gods wonders, in Egypt; but these provocketh God, as it is in that same verse. Secondly, Despisers, who undervalue his do: They regard not the works of the Lord nor the operation of his hands, Psal. 28 5. Isa. 5. 12. like Swine, preferreth the Accorn to the Pearl, or children in knowledge, trifles to Gold: to such may be said, as it is, Act. 13. 41. Behold ye despisers, and wonder and perish: God will destroy such, and not build them up, Psal. 28. 5. Thirdly, Envious persons, who envieth the glory of our King, and the happiness of these Lands; of such the Prophet Isaiah speaketh, chap. 26. 11. But they shall see, and be ashamed, for their envy, etc. for their envious and spiteful carriage towards God's people, they shall be ashamed and confounded.  
Obs. 4. Fourthly, God's great works should be publicly acknowledged: not only noticed, but acknowledged, noticed with solemn Narrations and Commemorations: so did Moses and the Children of Israel notice and commemorate with public confessions and praises. Deborah, Jud. 5. is large in acknowledging Gods great do. It is commanded that we declare among the people his do, Psal. 9 11. and David engageth to do it, in that Psalm, verse 1. I will show forth, (saith he) all thy marvellous works, and Psal. 26. 6, 7. I will compass thine altar, O Lord, that I may publish with the voice of thanksgiving, and tell of all thy wondrous works, and Psal. 71. 17. he professeth that he hath performed his engagement: Hitherto I have declared thy wondrous works. The Lord doth great things for this end, That we show forth all his praise in the gates, Psal. 9 13, 14.  
Use 1. Talk then of his great do for us publicly, with all solemn commemorations and confessions: Let Parents declare it to their children: If thy Son ask thee, saying, What is this, and what meaneth these things, thou shalt declare it fully unto him, as ye have the like commanded, Exod. 13. 14. and Josh. 4. 5, 6, 7. the Psalmist promised, to make known Gods works to the generations to come, 78, 4. 6, 8. hid not then these things from others, but say as the Lepers, 2 King. 7. 9 This day is a day of good tidings, we do not well to hold our peace, writ them in your memories, and open them in your communications; he is a son of Belial that doth it not. Take these motives to enforce the Duty. 1. Thereby we advance God's glory; the workman is exalted, when the work is commended. 2. Thereby we testify our own thankfulness to God, and gives the glory of all to him. 3. We provock and encourage others to the like performance; I will make thy name to be remembered (saith the Psalmist) in all generations, therefore shall the people praise thee, Psal. 45. 17. Moses told Jethro all that the Lord had done for his people, and Jethro thereupon, blessed and magnified the Lord, Exod. 8, 9, 10, 11. 4. Thereby we engage ourselves and encourage others to a right Improvement of God's works, that we neither contemn nor abuse them, but take them with all dutiful respect and submissive reverence out of Gods own hand, and entertain them as his gifts and do.  
Use 2. Blame worthy then are they; First, who by their sinful silence conceals these great do. Conscience of former guiltiness, chokes and shuts the mouths of some, they are confounded and lay their hand upon their mouth. But secondly, Much more guilty and blame worthy are others, who like the dog in the manger will neither commemorate God's do themselves, nor suffer others to do it: Or, thirdly, Who stands fretting within, and gnashing the teeth while they behold others about it; but these, as it was told before, shall be ashamed and confounded for their envy, Isa. 26. 11.  
Obs. 5. God's people should not only notice and declare Gods great do, but also apply them: so did the Jews here, and therein lay the difference betwixt the heathen and them; for the Heathen could lay no claim to them, nor had interest in them; they could not appropriate, because they were not done for them, but for the Jews they were done; they therefore had interest in them, and rightly laid claim to them. Thankful ones are still applying and takes God's do as his gifts given to them, and done for them. And it is to be marked that their application was universal, they did it as one man with one mouth and heart, and as all concerned in it. Search the Scriptures and ye will find the Lords people upon the receipt of common favours done to the body, each of them laying claim to the same, as a sharer therein, and counting it done as for all in common, so for himself in particular. When they were delivered out of Egypt, and possessed in Canaan, or freed from their enemies, or blessed with a good King, they accounted these done to all in common, and to every one in particular: and if any one did otherwise, he is branded as a son of Belial, 1 Sam. 10. 27. and looked upon as unworthy of fellowship or protection, but worthy of death, 1 Sam. 11. 12.  
Use 1. Look then upon these late Transactions and Revolutions as God's do done for us, and not against us; they are of common concernment, and great mercies, and should accordingly be entertained by all and every one of us, will ye but reveiw the great things formerly mentioned, and pause a little in your meditations, and consider the great evils we are delivered from: Church evils, and State evils, and the great blessings bestowed upon both Church and State, and ye will find that every true Protestant and honest Patriot is so great a sharer therein, that he may truly say, The Lord hath done great things for us; take but one under your cognisance, to wit, the restitution of our King to us: a King, the rightful Heir of these Kingdoms, endued with so many gifts and graces, owned by the Lord, perfected by sufferings and made glorious by so many wonderful deliverances. A King whom the Scripture calls our Father for His Fatherly love and care, 1 Sam. 24. 11. and our Head, for His beneficial Influences, Deut. 28. 44. Our shepherd, to lead and defend us, Isa. 44. 28. Our Nursing Father, Isa. 49. 23. The breath of our nostrils, Lam. 4. 20. The great tree under whose shadow we dwell, Dan. 4. 12. Our light, 2 Sam. 21. 17. The Minister of God for our good, Rom: 13. 4. and doth not these work so strongly upon us, to cry out and say, The Lord hath done this great work for us whereof we are glade. Are we not his Children, and he our Father? we his members, and he our Head; we the sheep of his pasture, and he our shepherd. Have we not seen already the first fruits of his restauration: Let us therefore as one man say and sing it over again, The Lord hath done many great things for us, and this in particular, in restoring to us our King, whereof we are glad.  
Use 2. Far be it then from any, I hope there is none here to forbear to make application of God's great do of late as done for us: And if there be any such, I must tell them that it proceeds either, 1. From ignorance of the blessings bestowed, and of the miseries from which we are freed: Or, 2. From beastly stupidity, being insensible of good or evil: Or, 3. From prejudice: Or, 4. The want of Grace: Or, 5. Needless fears: Or, 6. Malice and desperate opposition to the work of God: Or, 7. Envy, and such like. There is none in whom there is any spark of Grace, or affection to his Country, and love to the Church of God and his Sovereign, that can forbear to say it over and again, The Lord hath done great things for us, etc.  
Obs. 6. Great and real favours and deliverances should work a great and real joy; The word rendered glad, Imports so much. They wrought so upon the Jews here, their hearts were glade, their mouths were filled with laughter, and their tongue with singing. Our joy should in some measure be answerable to the ground of it: the receipt of a manchild brings great joy to the Mother, Joh. 16. 21. A clear and calm morning, after a dark and stormy night brings joy to the birds of the air that they creep and sing; the Child and Wife, exults at the return of the Parent and Husband after a long absence; and the poor captive being set at freedom rejoiceth with joy unspeakable; and should not a Nation rejoice and exult, when after many and sore pangs and troubles under misery, when after a long and dark night of calamity, when after long pant often desired, but withholden comforts; the Lord comes with both his arms full of blessings, and clears up a fair Sunshining day of prosperity, and knocks off the Fetters and delivereth a fainting people from all their miseries, and smiles upon them, and satisfieth their longing desires, and sits down in the midst of them, and biddeth them live in his sight: Sure these must quicken the heart and fill it with joy glorious and abundant. Promises of good things rejoiceth the heart, and cheereth the spirit; how much more (suppose ye) when they are turned to deeds and fulfilled? If the promise have such an Influence, then how much more when perfected and enjoyed.  
Use 1. Let us resolve the Doctrine into practice to day, and with glad hearts and joyful lips sing, This is the day which the Lord hath made, let us rejoice and be glad in it, and say, Bless the Lord, O my soul, and all that is within me, bless his holy Name, bless the Lord my soul, and forget not all his benefits, etc. Psal. 103. 1, 2. And say, O give thanks unto the Lord, for he is good: for his mercy endureth for ever: Who remembered us in our low estate, and hath redeemed us from our enemies; for his mercy endureth for ever, Psal. 136. 1. 23, 24. We will sing, and praise thy power, O Lord, Psal. 21. 13. But let us take heed that our joy fall not short of the Jews joy; let us endeavour to resemble them in it: 1. Let it be great like theirs, and like the joy of the people when Solomon was anointed, after whom they piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them, 1 King 1. 4. Secondly, Let our joy be full: Let our heart be glad and our glory rejoice, Psal. 16. 9 Thirdly, Let it be sincere and cordial; saying, My heart is fixed, O God, my heart is fixed, I will sing and give praise, Psal. 57 7. Fourthly, Universal, like the joy of Israel upon their deliverance from Egypt, and of the people at Solomon's Coronation, when All rejoiced, 1 King. 2. 4. Fifthly, Manifest, the Jews were not ashamed to publish their joy. God was not ashamed to have done these great things for us, but did them with delight in the open view of men and Angels, and shall we be ashamed to publish our joy with loud acclamations. Sixthly, Constant, not for a flash: The Jews desires to perpetuate their joy: And ye may observe in the Psam, joy upon joy, and joy after joy, and such should our joy be: rejoice continually; let not the memorial of it become wearisome to us, like Israél whose praises and prayers ended almost assoon as they passed the Red-sea, within three days turning their melody unto murmuring, Exod. 15. 24. They song his praise, but they soon forgot his works, Psal. 106. 12, 13. Be ever ready to embrace all fresh occasions whereby our slumbering affections may be awakened; and pray, That the Lord wilt not only make us glad, according to the days wherein he hath afflicted us; but that we may rejoice and be glade all our days, Psal. 90. 14, 15. Seventhly, Let our joy be chief spiritual, singing Psalms, Jam. 5. 13. Speaking in psalms and Hymns, and spiritual Songs, singing and making melody in our hearts to the Lord, Eph. 5. 19 singing praises to the name of the most high, Psal. 92. 1. and 98. 5. Let no drunken ca●●all, or ranting joy be once heard or seen which will but provock the Lord: Remember the Statute among the Jews upon their deliverance from Haman, to keep days of feasting, and to remember the poor, by sending them gifts, Esth. 9 22. Eightly, Let our joy be practical and strongly influential upon our lives; follow after holiness of Conversation, which is a real Thanksgiving. Who can utter the mighty acts of the Lord (saith the Psalmist, Psal 106. 2) Who can show forth all his praise? and he showeth in the 3. verse the best way to do it, is to keep God's Judgements, and do righteousness at all times: seeing the Lord hath done so great things for us, break not his Commandments any more, lest he be angry with us and consume us, Ezra 9 14.  
Use 2. What shall we think and say then of these in whom these great do of the Lord produceth no real joy; but through the corruption of their hearts occasions these following evils. First, Sorrow and indignation, like Haman grieving at the safety and advancement of Mordecai; or like Athalia renting their hearts with indignation, because of Joash his advancement to his own, and his Father's Throne, 2 King. 11. 14. The wicked see it and be grieved, he gnasheth his teeth and melts away, Psal. 112. 10. Secondly, Envy like Sheba, fretting against the Instruments of David's reduction, and against David himself, and turning away Israel from owning him, because he had not the chief hand in calling him home, 2 Sam. 20. 1, 2. Thirdly, Confusion, Mi●●● 7. 16. being confounded to see their power and glory to vanish into smoke. Fourthly, Feigned submission bowing down with their faces towards the earth, Isa. 49. 23. and licking the 〈◊〉 a serpent, Micah 7. 17. Fifthly, Sergeant joy like Shimei, 2 Sam. 19 18, 19, 20. or Rufus (of whom Tacitus 〈◊〉, lib. 2) who came to Vitellius after his Victory, Laetitiam & 〈◊〉 vultu 〈◊〉; at animo anxius, Counterfeiting joy, yet with repining hearts grinding and grieving: these 〈…〉 ●●●●ming to themselves the fa●●●on 〈…〉 tongues to speak the language of Canaan in thanksgiving but it is of no price with God who weigheth the heart. 
As dale of death so do I hate that kind  
Whose heart from mouth, whose tongue dissents from mind.   
Quest. If any ask, how shall I know such? And secondly, What be the reasons of it? Answ. To the first it is answered, they may be known, First, by their countenance: Ex tristitia cordis sequitur tristitia oris, saith Gregory on the place: a sad countenance discovereth the want of joy. Secondly, If men have learned the art of dissimulation, and not so ingenious as the former, they may be discovered by a quavering voice, a tremblying note, or some such thing, while they are speaking of these great transactions. Or, Thirdly, some word falls through inadvertancy from their lips that bespeaketh their sorrow and anguish of heart. Or, Fourthly, Qualifications and reserves in their speaking and praying or preaching, crying up and crying down with the same breath, now Hosanna, then Crucify in the neck of it; as for example, God save the King, if he be for this or that, else, etc.  
Secondly, The reasons why men are not really glad, are 1. Misapprehensions and Jealousies, some being void of charity, that thinks no evil, but of disposition suspecting the worst, and interpreting all to the worst, and  fear possessing their hearts chokes their joy. 2. Deep rooted malice, having contracted a habit of hating Kingly Government, the King and the Royal Family, and enured their tongues to revile it and Him, therefore are tormented to see that Government reestablished, and the King restored. 3. Old guiltiness, being guilty of so execrable wrongs, that although Shimei like they anticipate others, and profess subjection yet their guilty consciences doth so affright them, still fearing Shimei's reward, that still echoes in their ears, had Zimri peace that slew his Master. 4. Envy chokes the joy of some, others being chief in the Employment in bringing home the King, and turning away our captivity, and ther●●●●● like to be chief in Thanks, Honour, and Reward: This 〈◊〉 〈◊〉 so ready to revolt when Sheba blew the traitorous Trumpet, 2 Sam. 20. because they thought the men of Judah would have the greatest thanks for bringing King David back, 2 Sam. 19 5. Covetousness, men ha●e gained on the King's Revenues and Church Patrimony, by the c●●ft of pulling down Kings, they have their wealth and places of Trust, and by the King's restitution they see their gain in danger; and therefore Demetrius-like, Acts 19 24. they are full of wrath 6. Love to their opinions, lusts and fancies, like little Children who desire not their Father may recover, that without control they may run up and down: They fear the King's bands and cords will tie them too straight.  
Conclusion. But I hope there is none such here; ye have been better instructed in the principles of obedience and loyalty by my Reverend Father now with the Lord, once your Pastor; whose Doctrine and loyal Conversation (notwithstanding of his removal from you) ye have lively expressed in all these Revolutions; And therefore let us all rejoice in our King's salvation, Psal. 20. 5 and pray, Save Lord the King, and let him hear us when we call, Psal. 20. 9 Let the University say, O give thanks unto the Lord, for he is good: for his mercy endureth for ever, Psal. 118. 1. Let Old Aberdeen and the Parish say, The Lord hath done great things for us, whereof we are glad: And bless thou the Lord, O my soul; Let us all say: This is the day which the Lord hath made, we will rejoice and be glad in it, Psal. 118. 24. God save the King, The Name of the God of Jacob defend Him, and grant Him according to his own heart, and fulfil all his Counsel, Psal. 20. 1, 4. Amen, and Amen.  
FINIS.