Zions hallelujah: Set forth in a SERMON PREACHED Before the Right Honourable House of Peers, in the Abbey Church of Westminster, on Thursday June 28. Being the day of Public Thanksgiving to Almighty God for his Majesty's safe Return. By Tho. Hodges, Rector Ecclesiae de Kensington. Dulcem matris affectionem miserorum casibus tribuit Deus; nec dies, nec quies ulla ac ne momentum quidem tenue ejus transcurrit beneficiis otiosum. Apul. Met. lib. 11. Psal. 69.7. Give unto the Lord, O ye kindreds of the earth, give unto the Lord glory and strength. LONDON, Printed by J. Best, for Andrew Crook, at the Green-Dragon in St. Paul's Churchyard. 1660. Die Veneris 29 Junii. 1660. IT is this day Ordered by the Lords in Parliament assembled, That Mr. Hodges who preached before the Lords in Parliament on Thursday 28. of this instant in the Abbey Church Westminster is hereby thanked for his Sermon preached then before their Lordships. And it is the Lords desire that he print and publish his said Sermon. JOHN BROWN Cler. Paliamentorum. TO THE Right Honourable the Peers assembled in Parliament. My Lords. YOur command put me on the task of Preaching, and now Printing this Sermon; which presents itself to your view and protection; it was a day of mercies occasioned it, & had the Preachers ability been answerable either to the vastness of the good by God exhibited, or the greatness of desire to express his resentment thereof, it might have proved an excellent monument to posterity of the wonders God wrought for our King and Nation. ●…u●…l i● Sy●…. Caes. Clas. Heraclius the Greek Emperor being delivered from Chosroes the Persian, as a memorial thereof, stamped his coin with Glory be to God in the highest etc. May the like impression for ever remain on your hearts; that it may be your greatest aim to glorify him who hath exalted you. With sad hearts you have seen the Emblem verified, swarms of gnats destroying the royal Lion, whose orders and actings like Tiberius and Caligula's laws might rather be styled outrageous madnesses, Tacit. Hist. then sober and just decrees and actions. But now blessed be God the Scene is changed, and a more pleasant fight presents itself to you view; somewhat like that in the Revelation of St. John, Chap. 11. 11. The two great ordinances of God restored, of Magistracy and Ministry to an undeserving Nation. And that too so suddenly, sweetly, unanimously, in point of National consent, as those who had the largest hope could rationally scarce have dreamt of. May the greatness of this mercy work a greater miracle than all the pretensions of twenty years; even an happy moderation, and regular reformation both in Church and State, that misguided spirits may nevermore gain opportunity to shape coats for the Mooon, according to their several interests in point of Religion, nor act the part of Empirics on the civil Government. joseph, de bello judaico l. 6. c. 1. Jerusalem might have stood much longer than it did, had not the triple faction forgot the golden rule of charity and moderation, by intestine conflicts and dissensions gratifying there enemy's design (though not intentionally) rather then consulting their own safety and welfare. Haughty and petulant spirits never bless their owners with permanent peace, nor their country with tranquillity. That God who hath blest both King and people with such great mercies, grant unto both so deep a sense thereof, as may produce a vigorous retribution of praise for all his goodness. And give unto your Lordships such wisdom, moderation, and zeal for his glory, that you may be happy instruments in advancing the same, and settling upon firm foundations this Church and State. Always remembering that positive, 1 Sam. 2.30. peremptory, and in alterable conclusion, Those that honour me, I will honour; but those that despise me shall be lightly esteemed. And may your actings be always at such a rate, that when the Lord of Lords shall appear and require an account of your Stewardship, you may give it with joy, and not with heaviness, which is the hearty prayer of My Lords, Your most humble and faithful Servant. THOMAS HODGES. Zions hallelujah, SET FORTH In a Sermon Preached before the Right Honourable House of Peers in the Abby-Church of Westminster, on Thursday, June 28. being the day of Public Thanksgiving unto Almighty God, for his Majesty's safe return. PSAL. 126.3. The Lord hath done great things for us, whereof we rejoice. THis book of Psalms is a little Bible, Psalmorum liber quaecunque sunt utilia ex omnibus continet, etc. Aug. Prol. in Psal. replenished with all sorts of Heavenly matter. A great part whereof is Eucharistical, tuned to heavens melodious Harmony. Amongst all the Subjects treated of therein, none outnumbers the Subject of this Psalm: Which what that is, the first words tell you; 'tis the reducing of a captivity, and a sad one too. In which they were as dead dry bones, in their own esteem, and out of which they had no hope, nor help to escape. But when God brought it to pass, above, yea against all humane expectation, they were tanquam Somniantes, as men neither perfectly asleep nor awake, verse. 1. and could not believe what they heard, felt, or saw at the first. But being at the last put out of all doubt, they became Ridentes & exultantes, laughing and triumphing, vers. 2. And the Heathens Admirantes & Agnocscentes, admiring and acknowledging this miraculous dispensation; Of which this Text is the product and effect. And it's no other than the Church's Echo and hallelujah to the Heathens confession. Indeed, strange had it been if spectators only should have said so much, and the Jews who were so deeply concerned in the advantage of this deliverance should have been silent; but that they are not: He that conferred this blessing, gave both sense and gratitude; they are both expressed in this Text, The Lord hath done great things for us, whereof we rejoice. Which being thus read according to our translation, we may observe in these words, 1. An Acknowledgement of God's bounty. 2. An Impression, and retribution suitable thereunto. 1. In the acknowledgement, we have 1. A pointing out the mercy, under that expression, Magna, great things. 2. A confession of the Author, Jehovah, the Lord. 3. An assertion of the actual possession; 'tis not faciet, he will do great things, but fecit, he hath done them, they be not suspended mercies, but conferred. 4. A Declaration of the object, in which there is a comfortable appropriation by the Jews, to themselves; and indeed, what were it to them, had it not been for them? Therefore they put in their claim and own it; 'tis for us say they, the Lord hath done great things for us. And these be the particulars of the first part, their acknowledgement of God's bounty. 2. In the impression and retribution, you have 1. The passion excited, joy. 2. The Subject, which is extensive; the mercy was national, and so was the joy. Us, in the preeedent part, was the object: And We, is in the Impression, the Subject of this joy. 3. The time; 'tis suitable too, and concomitant with the mercy; not vanishing, but continuing; fuimus laetantes, we have rejoiced, when this fecit Magna was extended to us, and are still rejoicing in the memory thereof. And thus you see the several parts of this Text. I'll begin with the first. 1. The Mercies, expressed by that term, Magna, great things, whereby the Psalmist intends, not to diminish the dignity of any other work of God, as if it were simply little, but comparatively it may be so called; As lights in the heaven, exceed one another in magnitude and splendour, yet is the least in itself both great and glorious. There is a day of small things, says the Prophet Zacharie, Zach. 4.10. And there is a day of great things, says the Prophet Jeremiah; jer. 30.7, 8. such are these in this Text. The first are as certain beginnings, and the latter as completions of some great business. In the lesser there is a lustre, as at the Sun rising: But in the greater a brightness as at Noon day; so here, When God built up Zion, Psal. 102. he appeared in his glory. But we may not count this a small mercy; 'tis not some great thing, but things: Behold a Troop. A blessed constellation of mercies, whose happiness, he multiplied to do great things; So the Chaldee, Syriack and Arabic versions render it; And the history of this deliverance makes it good. The power that detained them is broken, by the Medes and Persians. They though Pagans, and so no friends to their Religion, become their deliverers. Impregnable Babylon their strong Prison is opened to set them free. Isa. 45.23. 2 Chron. 36.22, 23. They are freely discharged by Proclamation, and encouraged, yea enabled to return to their own soil, Government, and exercise of Religious worship. And all this, when things were at the worst with them, no power in their hands to help, no hope in their hearts rationally to expect it; how then could they say less if they would say any thing, but acknowledge that these were Magna, great things, as here they do! And such indeed they are; whether measured 1. By utility and profit that thereby redounded to them. Things, certainly they were of great moment to these Jews; and of the greatest relative goodness, in reference to their advantage; what could be more welcome to them, than liberty to the captive; Return to the debarred from their native soil; Restoration of the Plundered to their own possessions; dignity to the debased? 'twas talked of far and near, and every mouth was full of, Who is like to Jerusalem! happy art thou O people, saved by the Lords own hand. 2. Great things they were in respect of their power, or possibility. To them they were impossible, in respect of their own ability to effect them. Their wisdom was too shallow: Their strength too weak, their Prison too strong, their Enemies too severe, potent, and watchful, Lam. 1.2. their condition too low; Zion had no son to comfort her, her breach was great like the Sea, so that none could heal her. 3. Needs must these things be of more than an ordinary size, because the greatness of God's strength was put forth to effect them. He hath magnified to work, says the Original, he greatned himself to effect them, called up great power, and clothed himself therewith, to bring them to pass. Psal 93.1. Now did the arm of the Lord put on strength, Isa. 51, 9, 10. and awaken, as of old, when he brought them out of Egypt, and dried up the Sea before them. He wrought magnificently like an Almighty God. Magnifice egit; So Vatablus renders Magna fecit. Magnifificentia est magnarum rerum et excelsarum, cum animi amp●a quadam etsplendida propositione cogitatio, atque administratio, Cic. in Rhet. Est virtus factiva magnorum. Aq. 2●…. q. 134. art. As in the Thracian Hieroglyphic of God's power, set forth by the Sun sending forth three beams; whereof the first broke a rock in pieces; the second dissolved a mighty Mountain of Ice; the third raised a dead man; so was it here, he broke in pieces the rocky-hearted Chaldeans, melted into charity towards his people the frozen-spirited Medes, and Persians, Ezek. 37. raised this dead and buried Nation, the Jews out of their Caldean Sepulchers, Ezek, 37.11. and in all this discovered his extraordinary power and might. 4. We style that great, which is extraordinary and strange, not falling out every day, especially if such things come to pass, unexpectedly if they be things that we look not for; Isa. 64.3. and such were these, such a deliverance as Ezra styles it: Ezra 9.15. after seaventy years, suddenly dismissed, solely and no other captives, though Pagans. Who hath heard who hah seen such things? Isa. 66.8. saith the Prophet Isaiah; they filled the very spectators with admiration: and whereas the Heathens were dim-sighted, and apt enough to detract from, and abate in Zions mercies and deliverances, they are here so extraordinary, of so great a grandeur, and have on them such eminent Characters of their Author's Omnipotency, being blessings of the first magnitude, that the heathens cannot choose but acknowledge them. Then said they amongst the Heathens, The Lord hath done great things for them. And the Jews with thankfulness admire it; The Lord hath done great things for us, whereof we rejoice. Which brings us to the Second particular Viz. 2. The season in which they were made partakers of these great things; fecit, he hath done them, and they have these mercies in their own possession; 'tis not faciet, he will do this for them; that is true too, so oft as his people's need requires it; I will, saith God, bring again from Bashan, Psal. 68.22. from the depth of the Sea; but here 'tis fecit, the work is finished. To have had them decreed in heaven, might they but know Quam diu expectanda, How long before they might look for them, would have been a mercy; Wherein God gratified them, assigning the period of their bondage to be seventy years, by his holy Prophet; jer. 25.11, 12. but in that thraldom many of them died believing, as yet not having received the impletion of that promise; at the last providence concurs to the accomplishment of that prediction, Ezra 1.2, 3, 4 and the ruler of the Nations sets them free. The Countryman when he sees the clouds, those bottles of heaven thicken by ascending vapours, is glad; but when they let fall their drops in showers, impregnated with nature's crimson salt, the fields laugh, and the husbandman grearly rejoices; so was it with this people; Then was our mouths filled with laughter, and our tongues with singing. Well, but who may they thank for this? the Lord hath done it, say they. 3. They acknowledge the Author is God. He, Diod. Sic. lib. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. l●b. 5. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. who as the chief Egyptian Priest in their Divine Worship, used to style their King by way of commendation, that truly is he, a bountiful imparter of his good things. And as the Philosopher speaks of the habit of virtue, that by actions it may be known and judged, so is his truth, wisdom, goodness and power, who is the Author of his deliverance; by such products as this, him they see and own in these great things; not any of the heathens Gods, but Jehovah the God of Israel they acknowledge to be the Author of them, who is the first and fountain of all beings. And indeed, Omne bonum nihil est nisi Dei exun datio, qua inferiora etiam replevit: Bern. what ever we admire in sublunary things, what else is it but the overflowing of his wisdom, goodness, and power, whereby he hath replenished even things beneath? He may fitly be resembled to the Egyptians Isis, all breast, whereby he suckles, and satisfies with good terrestrial creatures, Macr●b. imparting to them, being, Life, deliverances, and all that is good, who being love, and so of a communicative nature, invites poor creatures to himself (as Vespasian did the Egyptians) from his infinite fullness to draw forth to themselves what ever may really turn to their advantage. Haurite à me tanquam ex Nilo. Philost. l. 5. c. ●0. in vit. Apill. He is a God of truth, who gives being to all his promises, and makes good his predictions by his servants the Prophets. Isa. 44.26. So here, after the accomplishment of seventy years, and 43.6. he says to the North give up my sons and my daughters, and the work is done. His will is the tiring house, wherein his Emanations and actings receive their dress, Psal 115.3. he hath done whatsoever pleased him, saith the Psalmist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. Hym. 2. Hebr. 1. All second causes depend on him whom Sinesias rightly styles the root of the World, and the Centre of beings, who bears up all things Manutenentia Divina, by the Almighty word of his power; and directs by his unerring wisdom to their intended ends. Mercanab R. Main. More Nevoch. lib. 3. cap. 7. The whole creation is his Chariot, in which he rides abroad, and manifests himself in the world; making such use of every part thereof, as seems good to his wisdom; N●…us Dei est opus perfectum. & over all he hath so absolute a command, that less than Pompey's stamp with his foot, his beck, suffices to raise an army of deliverers, for his enthralled people. Yet needs he none of these to do his work by; and that he is pleased to make use of any, 'tis a dignation in him to honour the creature, not of indigence as if he could not effect what he pleased without it. As here, in reducing this captivity, he makes use of Cyrus, Opus dignotionis, non indigentiae. Aq. but could have accomplished it without him; and now he is his instrument, what is he without this agent? Isa. 45. 'twas the Lord (as the Prophet expresses it) that loosened the loins of Kings, and opened the doors before him; He went before him, and made crooked places strait, he broke op●… the brazen doors, and burst asunder the iron bars. Ezra 1.2. This Cyrus himself acknowledgeth; The Lord God of heaven hath given me all the Kingdoms of the earth. 'twas he that stirred him up to attempt it, and gave him power, wisdom and courage to achieve it, enabling him to conquer Babylon itself, jer. ●0 21. D●od. Sic. rer. antiq lib. 3. c. 4. that hammer that broke in pieces the Nations: Although it was immured with mighty Walls, fortified with strong Towers, and rampires, strengthened with massy gates, replenished with multitudes of Soldiers; furnished abundantly with all necessaries, fenced with the impassable river Euphrates: by all which both King and people were so secure, and regardless, that Belshazzer and his Courtier's feast, Invedunt u●be●… somno vi●…oque sepultam. and carouse it in the Temples sacred vessels, while Cyrus dividing the River into several Channels, he and his army enter the City being buried in sleep and drunkenness, and so by force carry it. But what is all this to Zions deliverance? perhaps they have but changed one Enemy for another, and peradventure a worse; no, no such matter; come therefore and behold the do of the Lord; Zach. 4.6. he conquers their conqueror by his spirit, making him captivate their conquerors, and release the conquered, Isa. 14.28. 2 Chron. 36.23 Ezra 1. and that too in relation to a prediction of him, and precept imposed by God upon him above an hundred years before he was born. Thus the Lord was favourable to his Land; Psal. 85.5. and whence came the sore, thence came the salve. Salvation belongs to the Lord, Psal. 3. and his blessing is upon his people, which is the fourth particular. 4. The object of these great things, for whom they were wrought; 'tis Nobiscum, with us, says the Original; not that we should imagine they had any hand in it, or contributed the least help thereunto; Psal, 115.1. No; not to us, but to thy name, say they, we give the glory. Nor was it by chance, but propter nos, it was for us, says the Psalmist, both in God's intention and exhibition. It might have been against, and not for them; they well deserved it by their transgressions, Neh. 8.34, 35, 36. not only before, but also in the time of their Captivity. But it was with and for them; all went well with them, and was as they would have it. Proportion was a foil, and propriety makes the mercy complete; he hath holppen his servant Israel. Luk. 1.54. Had these been the mercies of others, good nature would have made them sensible on their behalf; but being their own, how can they choose but deeply resent them, with hearts full of joy, and mouths full of praise, as the Plalmist predicted, When the Lord bringeth back the Captivity of his people, Jacob shall rejoice and Israel shall be glad. So here do they fulfil it, Whereof we rejoice, and that is the second part. 2. The impression these great things received make upon them; or, the passion excited hereby, expressed in the Term Laetantes, rejoicing. 'tis a branch of delight, wherein the heart is dilated, as by sorrow it is coarctated; a Metaphorical expression taken from the body's positure, when it is not penned up in a narrow room, but is at ease and pleasure; so is the mind, when it enjoys such good things, wherewith it is pleased and delighted; Martin. Lexic. he rejoices that enjoys what ever he desires; Etymologists derive Laetitia joy, Psal 4.2.119.31. Isa. 60.5. 2 Chro. 6.11. à mentis latitudine, and so 'tis styled the heart's enlargement, whereby it makes more way for the object delighted in, to enter into it: As the Sun-flower opens and dilates itself towards the sun, to receive his beams and influence more abundantly. 'tis rightly placed in the Concupiscible faculty, and is wrought by presence of, and Union with the object desired. Now there is no doubt, but as this Nation above all others was Impatient of bondage; so, nothing could be alike pleasing to them, as freedom and liberty from their thraldom. And as of old, when God brought Israel out of Egypt, and preserved them from their Enemies at the red Sea, There, say they, did we rejoice in him; Psal, 66.6. So was it here upon this deliverance from their Caldean servitude, whereof we rejoice. Gaudio cogendi vis inest. Plin. 2 Sam. 6.14. Laetum illum vocabant qui cum corona publice vitulabat. Seal. ad Va●r. Joy of all passions can least be dissembled. David dances; And indeed of old they used to style him Laetus, joyful, that skipped and leapt amongst the people with a garland on his head: In a word, the heart conceives it, and then quickly sends it forth throughout all the province of nature, that every part may have a share in the common comfort. And he is truly joyful, says Perottus, who manifests in his countenance the mirth he hath within; Est proprie laetus qui hilaritatem quam intus habet etiam vultu ostenditu Perot. Psal. 16.9. And very frequently in the tongue, where it turns to a Laudabo, praise, and thankful acknowledgement thereof; witness the Psalmist; my heart, saith he, is glad, and my glory, that is, my tongue rejoiceth; so fares it with these Captives, vers. 2. Then were our mouths filled with laughter, and our tongues with singing. Cant. 8.7. Isa. 24.5. The people of God, like the Starfish will burn and shine in the water of distress, praise God in the very fire of afflictions: But when his dealing with his people is as it was here, the turning their captivity, thereby he takes from them their mourning weed, and makes them full of joy by his work of goodness, as the Jews in this Text. I, and observe. 2. The rejoicing is as extensive as the deliverance. The one was National, so also was the other; thus was it with their fathers when God brought them with an outstretched arm out of Egypt, Exod. 15.1, 2. all Israel rejoiced and sang that song of Triumph. 2 Chron. 20.26.27, So did jehoshaphat and all the men of Judah upon that great victory and deliverance, They returned to Jerusalem with joy, and verse. 28. They went to the house of God with Psalteries, harps, and Trumpets. Such is the Thundering Haleluiah of God's Redeemed, Rev. 19 And such in point of unamimity and concurrence was theirs here in this Text. 3. Well but when were they thus joyful? fuimus say they; there's no doubt but this joy was at the height when the mercy was fresh; then sang they his praise, Psal. 106.12, 13 they deferred not their sacrifice of praise to their deliverer. Truly, accommodation to their advantage, propriety in, and possession of this deliverance, must needs make them happy, and its apprehension joyful. The more they desired it before it came, the greater relish found they in it being now obtained. Darius' his muddy water was precious when his drought was so excessive, that it threatened ruin; the Heathens admiration, and extorted confession by clear conviction, do not a little heighten it; indeed it was to them a blessed change, an unexpected mercy, of great concernment. But doth not Fuimus speak of this rejoicing as of a thing past and gone, as the deliverance was? no, by no means; Ibidem. It was indeed too ordinary with this people, One day to sing his praise, the next to forget his goodness, and rebel against him: But here the Psalmist hath no design to put in an indictment against them, as if they were faulty in this respect, but rather he sets before them an exemplar, that whensoever forgetfulness or dulness doth surprise their minds, by this they may be excited to remember whence they are fallen, and do their first work: but let this suffice concerning the Jews. Q. What's all this to us? A. Exceeding much; for if we consider the mercy we commemorate this day, at least it parallels theirs, if not outstrips it; what tongue can express the misery we were reduced to by the late intestine War? How was peace destroyed, plenty vanished, trading decayed, order confounded, laws subverted, truth vanished, Orthodox Ministry contemned, jocus est in militia et ludus domos deripere, fana spoliare. lawful Magistracy extirpated! Servants rid on horseback, and Princes went on foot. What rapines and plunderings were in every corner of the Land! what traps and snares were laid for the Liberty, Estates, yea lives of those who refused to Sacrifice conscience and loyalty to the lusts and interests of Usurping persons! The Land was become an Aceldama. Caldean like, they neither spare Princes nor Priests. Lam. 5. In the War they slay in battle those whom they find in arms, and many unarmed in cold blood. Not the lives of the living, nor the bones of the dead (if contrary to their corrupt interest) were secure; thousands of our strong men fell by the sword; 2 Chron. 36.17 our King was horridly murdered at his own door, Lam. 5.16. and so fell the Crown from our head; our real friends were few; many treacherous; designs failed, our hearts fainted, our miseries were of twenty years' continuance; we had no Prophets to predict, Psal 74 9 we wanted our signs, nor knew any man Quamdiu, how long our dismal night of misery would continue on us; And our eyes even failed with looking for the salvation of our God. Thus, when we were most hopeless, Psal. 69.3. helpless, our enemy's highest, and we lowest; Cedrens. ad anim. 13. Heracl. they armed with power, treasure, like the picture of Chosroes in the midst of his heaven, full of might and dignity, warring and prevailing by their silver spears, when they seemed fixed like eternal Mountains, and everlasting hills; yet then, H●b. 3.9. even than was the Lord seen in the Mount, and our necessity was his opportunity; the wicked were snared in the works of their own hands. Psal. 9.16. Higgaion Selath. The people grew impatient of their pressures: God put it into their hearts to affect, strongly to desire, and petition for the restoration of their ancient government, and fundamental constitutions, stirred up the worthy General to be his instrument in a happy change, united the generality of the people, (though of several opinions about Ecclesiastical things) in a blessed concurrence, whence came the loud shout of the Nation, like that in the Revelation, saying to their exiled King, Ascend. And that to, after such high indignities, and affronts, horrid slanders, Rev. 11. 1●. Pamphleteers and railing Rabshakies, like Smirnaes' glass presenting what was most amiable in his sacred Majesty, most ugly and deformed to the Nation; yea, after such sad oppressions, great temptations, desperate rejections and assaults; That God should turn our captivity so suddenly, so sweetly, without effusion of blood: And should set our King upon his Throne with such high testimonies of National affection and subjection to him; are not these Magna, great things! yes certainly, Mirabilia, they are wonderful in our eyes. Especially that these great mercies should be for us; A people loaden with profaneness, and Hypocrisy, who rather might expect extirpation then Salvation; yet wrought he all this for us, miserable creatures, when we were in the deeps; Psal, 136.23. He remembered us in our low estate; for us, weak Wights, when our strength was gone; for us, unworthy wretches, when we were ripe for ruin; therefore we should not content ourselves to contemplate this, and rejoice alone, and 66.5, 6, but invite others, as the Psalmist doth, Come and behold the do of the Lord, what Salvation he hath wrought for the children of men! And therefore come let us exalt and praise his name together. Psal. 34.3. Thus Laetantes, this rejoicing in the Text is a necessary duty, requisite to our festivity, as it was to Israel's. Deut: 16.14, 15. But rightly to determine it in respect of the object, Herodot. lib. 1. must be our care. Agasicles was banished by the Halicarnasseans, because he consecrated not to the Gods the prize he gained at the Olympic games, but carried it to his own house: let us rather conform to the Psalmists invitation and advice, Psal. 35.1, 2. Come let us sing unto the Lord, let us hearty rejoice in the rock of our salvation; let us come into his presence with thanksgiving, and show ourselves glad in him with Psalms. What could this holy Prophet have taken care for more than here he doth! First, that there be a right fountain; the heart must not be absent: it must be hearty. Secondly, that the streams be pleasant and suitable to the present dispensation, songs of gratitude, Psalms of acknowledgement: But thirdly, he contents not himself with this, but designs a place; and where should that be, but the place or his present Hissan? and the place of public worship is fittest for the expression of public joy: A perite portas justiciae, Psal. 118.19. the Temples hallelujahs best suit with public deliverances: and what is more noble, No● esse candidatos Angelorum dicit. Te●t. de orat. cap. 3. then there to join in the employment of Angels, whose age is not measured by time, but praise? What more honourable than there not only to pay our tribute, by giving to him the honour due to his Name; but also to put the Crown of praise on his head, who with mercy and loving kindness crowns us! Psalm 103. I am sure the advantage is our own, God's gracious emanations being like Solinus his Well, which if sung to, riseth, else ebbs. When I sing praises unto God, Psalm 56.9. then shall mine Enemies be driven back, saith David; so was it with Jehoshaphat, ● Chron. 20, 2● when they began to sing and praise the Lord, their Enemies were smitten; and so will it be with us, our great things will be teeming mercies, and bring forth more; they'll be but pawns, ●ontinalia fest●s erat dies Romae, quo in●…ntes coronas pro●icebanit, ut à quibus aqua● acciper●…t, iisdem gratiam referre hocritu viderentur. Vide Var. l. 5. de ling. lat. and first fruits of future good; only we must take heed, that we put not a bar in the way thereof, by our ingratitude. What can be more equal than if we draw good out of this Ocean of goodness! Roman like we should crown the Fountain that imparts it. The danger of mutability is a great allay in all sublunary good, the stability whereof depends on God's will and actual emanation, as beams on the Sun. Therefore the Psalmist prays, Psal. 90, 17. Estahlish that which thou hast wrought for us, or else it will quickly vanish and come to nothing: And our best way to make it durable, Luke ●, ●4. is, to answer God's design, in conferring it upon us; what's that? but ut serviamus, says holy Zacharias, That we being delivered from the fear of our Enemies, and out of the hands of those that hate us, should serve him without fear, in holiness and righteousness before him all the days of our lives: That is indeed the real gratitude, Psal. 56.13. when not only verbally but vitally we endeavour to express it, as holy David, in our conversation, I will walk before God in the Land of the living. But that's not all, we must take care that both our internal, external, Joy and gratitude, bear some proportion to our mercies. 2 Chro. 32.25. This was Hezekiahs' fault; he was not thankful according to the mercies received; Diis & paren tibus non possumus retribuere aequalia. Arist. let it be our warning. To God, and our Parents, we can never sufficiently retribute for the benefits we receive from them; says the Philosopher; the example of his disciple Alexander the great is worthy our imitation, Plin. l. ●…. c. 14. who when he had conquered Arabia, sent home a ship loaden with franckinsence, entreating Leonides to offer it liberally unto the Gods. My Lords, God in this happy change greatned himself, that he might greaten you; What now is your task, but to make your business to greaten him in the sight of the people; as to his essential glory you cannot. But in point of manifestation to the world, by your words and Actions, you may, and aught. I will deliver says God; there's his benificene, and thou shalt glorify me, there's our duty. He hath done the one for your Lordships, Psal. 50. and now expects the other from you. And I make no doubt but the Psalmists Quid retribuam is in your hearts, resolving to perform it; And your inquiry whereby you may give Testimony to the world, of the deep sense you have of God's deliverance. Wherefore in all humility give me leave to present to you certain great things God respects by way of gratitude for those great things of his bestowed on you. As 1. Magna pietatis, that you take care for the great things of Religion. Who ever denies to the Civil Authority that power, hath not considertd as he ought; the commands given them by God, and so their obligement, the commendations he gives to such, and therein their encouragement, the blessing conferred on them that faithfully did it, nor the punishments inflicted upon neglecters of this duty; neither their titles, office, or account they must give to the King of Kings, are understood by such; and indeed they rob the Magistrate who assert it, of their greatest dignity. Therefore I beseech you let it be your care to build God an house, and you may be confident he will do the like for you, let Israel's resolution in the sense of their deliverance be yours, He is my God, Exod. 15.2. and I will prepare him a habitation; my Father's God, and I will exalt him. This will be the Nations honour, when as the new Jerusalem, England may be styled Jehovah Shammah, The Lord is there; I and the Nations safety, The Lord is in the midst of her, Ezek. 48.35. she shall not be moved; he will help her and that right soon. Psal. 46. ●. 'tis fit those places that are consecrated to the public worship of God, which by the iniquity of the late sad times have been either neglected or defaced, should be taken care off; but especially I beseech you bestow your best endeavours upon the advancement of Knowledge and piety, whereby God may have a house of living stones; 1 Pet: 2.5. and the Nation may grow up more and more, to be a habitation and Temple for the Lord to dwell in; Ephes. 2.21, 22 To this end, promote not loiterers, but labourers to this work, that have both skill and will to promote it: That bear both Urim and Thummim in their hearts and lives, joh. 5.33. and are like John Baptist shining in ability, burning in zeal, and sanctity. To be salt not having lost it savour, 1 Pet. 4: 11. john. 13.15. but fit to season the sacrifice, and make the people a savoury offering to the Lord, Loqui debent ut oracula, vivere ut numina. Causia. l. 4. c. 25 Exod: 21.17. Isa. 52.11. Lev: 10.1, ●, ● 'tis the jews opinion that they were then drunk, whereby they occasioned that law, v. ●. Paal halturim. cum aliis. 1 Tim: 3.2, 3 Exod: 37.23 1 Tim: 4.12 The holy shekle weighed 320 barley corns, the common but 16●. 3. Maym. Ps●l. 132.9. is their duty. They must speak as the Oracles of God, and live after their Lord's example. The Athenians would not permit foulmouthed Democharis to blow Vesta's fire. And a blemished Priest was not amongst the Jews permitted to serve at God's Altar. Those that bear the Vessels of the Lord must be holy. The two sons of Aaron smart for their drunken mistake, and from their error God takes occasion to forbid strong drink to their fellows, when they are employed in his public service. St. Paul's winebibber is unfit for this sacred employment. Gold is fittest for Lamps and Snuffers in God's Sanctuary and exemplary Holiness for his Priests. The Shekle of the Temple is twice, the weight of the Commonwealth; 'tis no ordinary measure of sanctity is enough in Churchmen. Thus let it be your endeavour, That God's Priests may be clothed with righteousness, and the people will shout for joy. 2. Madge na Justitiae, the great things of distributive Justice; Let your Tribunal be like that noble Romans, Reorum Scopulus, justorum refugium. Tacit. 2 Chron. 1●. 8, 9 Lucus Cassiu●, A rock to split in pieces the guilty, but a refuge to the innocent. I hope you remember God trusts you with his power, for which you are accountable, and your judgement is the Lords, who is no respecter of persons, nor takes rewards; therefore let judgement run down as water, and righteousness like a mighty stream. Amos 5.24. Plin. l. 2. c. 17. Democritus allowed only two gods, Punishment and Reward. There is nothing so forcible to preserve humane society, as the due distribution of them. 3. Lastly, Give me leave to commend to you Magna Misericordiae, The bowels of compassion, My Lords; We find some coin of Antoninus Pius, and Nerva's also, Causin. l. 1. c. 18. in which an Eagle sits on a Thunderbolt, to which is added an Olive-branch; which took so much with Charles the fifth, and Max. the 2 d. that they took this in amongst the rest of their Symbols and devices; which intimates, that though the Emperor's power to avenge and punish be very great, yet is it moderated and restrained by clemency; And Caesar got not less glory by mercy, then by victories. Caesar dando, sublevando, ignoscendo, gloriam adeptus est. Sal●st. Is●. 8.6, 7, 8. Therefore give me leave to close this in the words of the Prophet Isaiah: If you break the bands of wickedness, and undo the heavy burdens, and let the oppressed go free, and break every yoke; If you feed the hungry, and clothe the naked, and hid not your eyes from your own flesh: Then shall your light break forth as the morning, and your health shall spring forth speedily, and your righteousness shall go before you, and the glory of the Lord shall be your reward. Then shall you keep a feast of rejoicing indeed to the Lord, when not only you take care for yourselves, Deut. 16. 1●. absit maestitia, & adsit laetitia, which was commanded as a necessary adjunct in all festivities: but also in respect of others who are relieved through your goodness, so that they also will be cheerfully ready with yourselves to join in the hallelujah of this Text, and to acknowledge hearty, thankfully, The Lord hath done great things for us, whereof we rejoice. Osor. lib. 4. Amongst the Ethiopians they had a custom, that once a year the fires in all habitations were extinguished, and then by the King restored to the Nobles, and by them to the common people. I am sure the King hath not been wanting to make the Nation to feel the warmth of royal clemency; and I am confident through your management they shall be put into the full possession thereof in due season. My Lords, I shall only add a few Arguments to remain with you as incitements to real gratitude. First, Consider our mercies are not meritoria, deserved by us; No, 'Tis his mercy we are not confounded; but they are exploratoria, God proves us whether we will improve them for his glory and the public good. Secondly, He that hath done for us great good things in mercy, can do to us terrible things in justice: Rev. 12.1. Psal. 30. ●. The world is fitly emblematized by the moon, 'tis full of changes. Nones mount stands so strong that it cannot be moved. Cedrens. Phocas Tower though never so high immured, so strongly guarded, is no Fence against Heaven's revenge for sins transgression, as an unknown voice declared. If you desire honour, the way to it is through Virtue's Temple: the shadow is not more inseparable from the body, than honour and praise from excellent actions of piety, justice, mercy: The righteous shall be had in everlasting remembrance. Psal. 112. ●, This is the way to erect monuments more honourable to yourselves, and posterities then of brick or stone. Thus God shall have the glory of his mercy; Your Country the benefit; and yourselves the honour here, Comfort when you leave this World, and everlasting happiness in a better. FINIS.