A Text so melodiously tuned to this blessed occasion, that, I knovv not vvhether, the Composer, vvere more Patheticall in that their Hallelujah, or, Pro­pheticall of this of ours. If ever, They among the Heathen could say. The Lord hath done greate things for them of vvhom can they say it, if not of vs? and vvhen if not novv? If ever any Church can sing The Lord hath done greate things for vs vvhat Church can doe it rather then ours? and at vvhat Time rather then this? vvhen the De liverance is so exceeding greate, the Circumstances so vvonderfully vvonderfull: that at the first entertainement of the nevves vve vvere in the Churche's case in the first verse of this Psalme like them that drea­me, as fearing, least vve rather imaginarily dream't it sleeping, then credibly heard it vvaking.

But novv it is avouched vvith such vndeneyable proofes that vve must be sayd to dreame indeede if yet vve doubt of it: let [Page 2]vs having first sett our hearts in tune to a thankfull Comemorati­on, then fill our mouth's vvith ioy full Acclamations & singings. That so, both Cordially & vocally, vve may ioyne in consort vvith Sion here. The Lord hath done, &c.

Greate things? vvhat greate things vvere those that cau­sed so greate thanks? Yea, that's the Point vpon vvhich the vvhole Psalme runns descant, the very Gam ut of the Psal. according to vvhich, vve are to take our notes anon, in our Counter-Tenor.

To set the Psalme then for Them first, then for our selvs: let this be the taske of this time.

Their greate things done them here, vvere a greate Deli­verance, a Deliverance from Captivity, from Captivity in Baby­lon. This vvas that, vvhich set them here on singing and gave both Time, and Tune to this Psalme.

Which (as most of the rest doe) consists of tvvo Parts.

Of an Hallelujah prayses.

Of an Hosanna a prayer: so a greate Prelate hath divided it before me.

B. Andr. An Hallelujah &c. prayses for favours allready obtained.

An Hosanna a prayer, either for the continuing of the same favour still, or, for the like, vpon the like occasion, as vve shall touch vpon anou.

As for the first, the Hallelujah, that takes vp the 3. first verses. And as thanksgiving is allvvays founded vpon some Fa­vour received, so, according to the height of the one, the other is still elevated. High prayses for high favours. This is good in the common lavv of gratitude. What then vvas the favour done the Church here? that's the Question, and hath bin allready ansvve­red-A Deliverance from Babylonish Captivity.

Novv into this (as all other favours) tvvo Inquirys, vvill be made. 1. vvhat vvas it? for the matter & nature of it.

2. Hovv vvas it? for the manner & order of doing it.

1. To the first, the matter and nature of a deliverance, that's vsu­ally [Page 3]valued & estimated by the Evill or Danger escaped: and so this of theirs vvill admitt of 2. degrees.

First, it vvas a Deliverance from Captivity one of the grea­test of Evills. Secondly, it vvas from Babylonish Captivity, the very greatest of all other Captivitys.

Here is justly then an Hallelujah due to the Deliverance for the matter & nature of it, that it vvas a Returne from captivity, that it vvas from such a Captivity.

2. And 2ly an Hallelujah againe vvill be noe lesse due for the Manner of the Deliverance, The next Inquiry. Hovv vvas it done?

1. It vvas done so vnexpectedly, that they vvere like them that dreame. As dreames vve knovv come vpon men vnlook'd for, vnthought of.

2ly It vvas done so vvithout any labour or seeking of theirs, that they vvere like them that dreamed againe fast a sleepe perhaps vvhilest it vvas doing. Or rather like them that dreamed not, for they never once dreamed of it, it vvas done so suddainly.

3ly It vvas done so graciously that at the first hearing of the good nevvs, they vvere so amazed vvith Joy, that they knevv not, vvhether they vvere in a. Dreame or noe, vvhether they might trust their senses, vvhen they both heard, and savv it.

4ly. It vvas done so miraculously, that it manifestly ap­peared, to be the Lords doing, and so became marveilous not only in their eyes but in the eyes of the very Heathen, They among the Heathen could say. The Lord hath done &c. v. 2.

And shall the Heathen say it, and shall not Sion sing it? yes I vvarrant you, vvith their heart-strings tuned to the highest pitch, vvith their voices elevated to the highest note. The Lord hath done &c. v. 3.

Thus farre their Hallelujah, or prayses, the first part of the Psalme.

The Second vvas their Hosanna or prayer. v. 4. Turne againe our Captivity. That is Either Continue to turne it, confirme, and ratifie vvhat thou hast allready done Or, turne is hereafter, if not praeveniendo that the like Calamity befalls vs noe more: yet at the least Subveniendo, that vve may have a like tast of such goodnes in such an happy enlargement as this vvas.

Turne, vs like the streames in the south And this shall be as vvellcome to vs as the vvater streames to those desarts (per­haps of Arabia) in the dry Southerne Clymates as Vatablus vvill have it. Or turne vs in a facile melting vvay (as novv they did'st by Cyrus) even as those vvaterbrooks in the South are caused by the melting of the snovv upon the neighbour mountaines, as that greate Bishop of ours. Then shall it fare vvith us, as it doth vvith Husband men in a greate dearth; hovvsoever they may sovve in teares (vvhether for the deare price of the seede corne, or the small hopes of a Crop) yet a plentifull harvest makes them a good amends for all: so though vve may goe into Captivity vvith teares, by vveeping crosse: yet shall our Returne be vvith greare Joy like the joy in a greare Harvest after a greate Dearth.

And thus you have the Psalme analysed and para phrased.

But vve have made choice only of one verse, the third. Which, as for its Situation in the middle of the Psalme, it may be called Cor Psalmi, the Heart of the Psalme: so for its Nature (like the Heart in the Body) it is the seate of all those vitall Spirits and strong Affe­ctions that are diffused in the vvhole body of the Psalme. You heare hovv liuely and pathetically it renders it selfe

The Lord hath done &c.

The Di­vision. And this Versicle vvill be sett in tvvo parts.

1. Magnalia Dei greate things the Lord hath done for his Church.

[Page 5] 2. Magnificat Ecclesiae, the Church her Magnificat or thankfull acknovvledgment of these greate things thus done by the Lord.

1. Magnalia Dei. In the former three things are in sight

• 1. The Benefit Greate things
• 2. The Benefactor the Greate God Jehovah.
• 3. The Beneficed (so to speake) the Church.

We beginne vvith the Benefit, because that is first in Nature,1. The Be­nefit. being the fundamentū relationis bevvene the Benefactor, and the Re­ceiver of the Benefit.

The Benefit is expressed by Greate things, greate things interpreted a greate Deliverance v. 1. and every Deliverance allvvays so much the greater by hovv much the greater the Evill is from vvhich vve are delivered, and by hovv much the greater providence vvas seene in the manner of the deliverance. So that this Deliverance of Sion here layes claime to its greatenes, vpon a double title, first in regard of the Substance of it, secondly, in respect of the Circum­stances.

1. For its Substan­ce. First it is greate for the Substance, and this againe in a dou­ble degree. First as it vvas a Returne from captivity that is greate. Secondly, as it vvas a Returne from Babylonish Captivity, this is yet greater.

1. A Re­turne from Cape. First it vvas a Returne from Captivity. Novv to our Rule. The measure of the Mercy must be the misery escaped. Is not ca­ptivity a greate misery? Doth any man doubt it? Let him aske Je­rem. in Lament. 4.9. They that fell by the svvord vvere in bet­ter case then they that vvent into Captivity. And yet Da­vid in that his greate streight, chose rather the Pestilence, then the svvord. Must not that then be a greate evill, that is greater then that, vvich is greater then the Pestilence? But vvhy doe I name but one place in the Lamentations? The vvhole booke is but one intire proofe of the miserys of Captivity.

Captivity a greate Evill? Doth any man question it? Let him aske him selfe: Is it nat a greate evill to be plundered & spoiled [Page 6]of all one's goods at once? And yet a man may be bereaved of his vvhole estate, and yet have that, vvhich he may have that hath no­thing in goods, his Liberty. Well then is Restraint a greate evill? The bird in the cage vvill tell you it is. And yet a man may be in hold vpon very good termes, and among good freinds. Is it a grea­te evill then to be taken Prisoner by an Enemy? a cruel feirce ene­my, vvhose mercys are cruelty?

Say! Are bitter taunts? insulting reproches? cruell oppres­sions? remote Banishment? the extreamity of all manner of hatd­ship? are these greate, evills? vvhat then shall vve make of Captivi­ty that hath so many legions of greate evills vvithin it? But vvhat speake I of Banishment? Restraint? Poverty? these are but the affli­ctions of the Body, and so are but the bodys and carkasses of affli­ctions. There are afflictions of the Soule and they are the Soules of afflictions. And this vvas their case. Not only in Captivity.

2. from Babylon: Capt. But 2ly in Babylonish Captivity, that is a degree higher of their misery. They vvere Captives in Babylon.

In Babylon, vvhere true Religion is scoffed and gybe dat Come, and sing vs one of the songs of Sion Psalm. 137.4. This alone vvas enough to set open sluices to their teares as they sate by the Rivers of Babylon.

In Babylon, vvhere the grossest Idolatry is vrged vvith all madnes of violence. Either fall dovvne and vvorship this Ima­ge, or vvhat? noe more a doe but into the fiery furnace vvith them Dan. 3. Was it not enough for them to leade their Bodys captive, but vvould they leade avvay their soules also? Can there be greater evills (on this side Hell) then these? And may not a faire Deliverance out of all these be counted greate things? That is the First, greate for the Substance.

[...] for its Circumst. And 2ly as greate for the Circumstances, and manner of bringing it about. Had they bin able to have made any Head, or Resistance, themselvs: the matter had not bin so greate. A [Page 7]violent Revolt from vnder an Enemy is not so greately strange in the vvorld. But vvhat could a company of poore, forlorne, vn­armed Captives doe a gainst so mighty a Potentate? Or had they had some good able Freinds abroad, to send them in succours for their rescue it had bin something. Forraine supplies have done greate matters in this kinde. But alas, they vvere the object of contempt & Derision to the vvhole vvorld. Or had they els, any good Freinds at Court, vvho being sett vpon the vantage ground of greate favour, might have ventured to sollicite the king in their b [...]halfe: there had bin some shadovv of hope. But alas! vvhat freindes vvere such contemptible vvretches like to make? Or vvhat Courtier durst vouchsafe an eare to such a motion, vvhich seemed to classh against all lavves and rules of State-policy? Or lastly had the king himselfe bin a vvorshiper of the true God: Religion might have svvayed him tovvards a propitions Inclination. But as for him, He vvas an absolute Idolater, and so not only a stranger but an enemy to their Religion. Which vvay shall this desighne be compasse'd? vvho shall roule avvay these so many, and so greate stones thus vvedged one in another? Noe Povver in themselves, noe hopes from any Freind at home or abroad, noe thinking of dealing vvith the king himselfe: yet God vndertakes it, and it shall not faile of taking effect. Cyrus himself shall be moved to doe it, and that voluntarily and spontaneously, that peremptorily & re­solutely maugre all suggestions & counsells to the contrary, that magnificently and munificently, He shall enable them vvith all the force of Diplomaticall letters and decrees, furnish them vvith all accommodations vvhatsoever. Verily such mighty things (Ps. 118. 16.) could not have bin brought to passe but by the right Hand of the Lord, vvhich hath the preeminence. Doubtles it vvas the Lords doing.

2. The Be­nefactor. And this mindes me of the second Particular.

The Benefactor, the Lord. The Lord hath done &c. His name vvas vvritten vpon the Fact in such capital lettets, that [Page 8]the blinde Heathen could see and reade it The Lord hath done greate things for them sayd they And it is not perhaps vnvvor­thy your observation, that in this their Doxologicall acknovvle­dgment, they hit vpon the Tetragrammaton, Jehovah, for so the Hebrevv hath it in that their verse. v. 2. They attributed no­thing of this to Fortune or chance, or any false God, or to any se­cond cause but expressly pronounce it done by the Lord Je­hovah.

Digitus Dei, It is the finger of the Lord, cryed out the Heathe­nish Aegyptians, and among them the most Divelish Magicians. Yea and Brachiū Dei it vvas, the out stretched arme of the Lord, that all the nations felt, vvhen Israel is to passe into Canaan. And novv I have mentioned Israels passage into Canaan, let that one In­stance serve for a Demonstration in this matter.

For their removing out of Aegypt, vvho must be their Spo­kesman, but stammering Moses, but obnoxious Moses? (for it vvere strange if the Eminency of the man a famous Courtier, and his suddaine flight out of the Land, should not recall that Fact into the mindes of some of his Cooetaneans.) yet this man must be the man. I passe over the Categories of those vvonders done in Ae­gipt. Looke vve upon the Transcendency of Gods povver and providence, novv they are on their vvay. Doe they vvant a Guide for their vvay? God him selfe goeth before them in fire. Doe they vvant a Shelter? His cloude is spread over them for a covering Doe they vvant vvay? the Sea it selfe shall make it, and at once be a streete and a vvall vnto them. Doe they vvant bread? Heaven it selfe shall raine dovvne Angells foode. Doe they vvant meate to their bread? The very vvind shall become their Cater, and bring them vvhole drifts of Quailes into their tents. Doe they vvant drinke to both? The Rock it selfe shall be their Sellar and yeild it them in abundance. Doe they vvant Change of Apparrell? Their cloaths shall not vveare olde on their backs. Doe they vvant counsell and advise? God Himselfe vvill be their oracle from be­vveene [Page 9]the Cherubims. Doe they vvant a Lavv? Himselfe vvil sitt vpon the Bench, on mount Sinai, and give them their charge in Person, and vvrite it vpon tables vvith his ovvne fingers. Are they resisted by Enemys? God himselfe dischargeth volleys of haile sto­nes, vpon their heads, and braines them to their hands. Are they to sitt before Jerico? The Tovvnevvalls of themselvs shall fall dovvne flatt before them. Is Joshuah to pitch a Battaile? The Sun must stand still, to see him have the Victory. O the greate and mighty things the Lord did for Israel? I cannot have vvhile so much as to vnclaspe any more volumnes, vvherein are recorded Gods strange doings for his Church in all ages. It susticeth, that a Devoute Bishop, hath folded you dovvne some fevv leaves,B. Hall. in that booke vvhich is most knovvne, I hope to the most. God doth use to appeare so for his Church, that he sticks not, to put it among his Titles Royall (nay makes it his Cognomen sayth Petrarch) the God of Abraham and of his seede. vvhich in the Apostles exposition, is the vvhole household of the faithfull, the Church.

3. The Benefi­ced. And this calls me to the third and last Particular the Receiver of the Benefit, the delivered. The Church. For vs, sayth the Text. The Lord hath done greate things for vs. And vvhat vvere vve might Sion say (vvho vvere glad to lick the dust of the feete of our Enemys) that the Lord of Heaven & Earth should looke so graci­ously vpon vs? The meanenes of the Receiver argueth the magni­ficence of the Giver. Who am I that the Mother of my Lord should visit me? It vvas a true, and religious complement of devout Eli­zabeth. The best of men, are but the children of dust, and grand­children of nothing. And yet for the Lord to doe greate things for vs? this yet greatens those greate things. Was it be cause vve vvere his Church? It vvas his super-abounding grace, to select vs out of others, as, it vvas our greater gracelesnes, above all others, so to provoke Him, as to force him, to throvve vs into Captivity. Or vvas it, because our Humiliation, in that disconsolate condici­on, did move him to so greate compassion? Alas! there vvas choice of Nations, vvhom he might have taken in our roome, that [Page 10]might have proved farre more faithfull then vve had bin, for the one halfe of those favours, vve had enioyed.

Or vvas it for his Covenants sake vvith our Fore-fathers? A­las! vve had forfeited That long since, againe & againe vve knovv not hovv often.

Wherefore, vvhen vve remember our selvs, vve cannot but make this an Aggravation of Gods greate things, that he should doe them for vs, for vs, so very very vnvvorthy.

The 2. Generall Magni­fic. Eccl. And so much be spoken to the first Generall Magnalia Dei.

The next is, Magnificat Ecclesiae. The Church her solemne thanksgiving & reioycing for those greate things the Lord had do­ne for Her. We can but glaunce at it novv, least vve prae occupate our busines that is behind. This Magnificat likevvise vvill beare 2. Parts.

• 1. a Pious Commemoration & Acknovvledgment.
• 2. a Joy full Jubile or Exultation.

In the first the Churches Soule magnifies the Lord, by her thankfull Acknovvledgment of the Benefit. In the Second, the Churches Spirit reioyoeth in God her Sauiour, by her Panegyricall solemnization of the Benefit.

Ob. First she gratefully acknovvledgeth is. Yea but this the Heathen did' too, vvhen they sayd among themselvs The Lord hath done &c. Sol. True! they acknovvledged it indeede. The thing vvas so clearely and evidentsly done before their eyes; that they could not but see it, and say it. But vvhether they did so greatefully acknovvledge it, that is a Question, or rather noe Question. Probably, some of them savv it vvith the Eye of Envy, and vvhen they had sayd it, bitt their lips for anger that it vvas done. Certainely, none of them could speake of it vvith that Affection, the Church did. Whom alone it concerned as a Receiver, They but meere spectators the vvhiles.

[Page 11] 2. Next, she sölemnly reioyceth. And this Joy you have. 1. in the fountaine 2. in the Streames.

• 1. In the fountaine. It vvas a reioycing in the Heart. v. 4. So much the vvord [...] seemes to import.
• 2. This Joy streames forth, and derives itselfe into these 3. channells.
  • 1. Into the Countenance that is filled vvith laughter.
  • 2. Into the Tongue, that runns over vvith prayses.
  • 3. Into the Hand v. 2. For besides, that it vvas their vsuall custome, vpon such occasions, to send gifts to their neighbours, and largesses to to the poore; besides this (vvhich carrys some faire probability, they did it novv) the very penning of this psalme, testi­fies their hands vvere not id idle: vvhen they tooke order for such a durable memoriall to be transmitted to Posterity. So then; It vvas a Cordiall, hearty joy, It vvas a laughing visible joy it vvas a manuall, legible, durable joy, that the poeple vnborne might for many ages pervse it.

And thrice happy vve, vvho are a poeple novv in such case, that vve may justly take vp the same vvords, chaunt forth the same Hallelujah, vpon an occasion not much lesse greate. The Lord hath done greate things for vs, too, vvhereof vve reioyce also:

The Ap­plication of the Text to vs. This vvas our second promise in the beginning: To sett this psalme to our selvs: vvhich novv vve come to performe as the duty of the day bindes vs strongly.

But then, vve must needes sett it in a farre higher, cliffe. Our notes if you please, shall stand some in space, some in Rule: My meanning is vve vvill looke a little backvvard to former times (but this shall be dispatched in a Sembreife or tvvo) and then close vvith the Diapason of this Day.

Greate things (may our Israel say) the Lord hath done for vs. Greate things and a greate many greate things. To single out only 3. remarkeables.

It is very vvell vvorthy your consideration, hovv that (since the Reformation of our Church.) Our 3. last Gracious Princes [Page 12](vnder vvhose blessed goverments She hath seeue such golden days) hath had each ones severall Reighne erovvned vvith some notable singular Deliverance: and every Deliverance a degree hi­gher then its precedent.

You knovv vvhat I vvould. That of 88 That of Novemb. 5. This late happy Pacification.

That learned & holy Lord Bishop, af Chichester Bp. Car­leton, hath published a Booke entituled A Thankfull Remem­brance of the Church of England. You are vvell acquainted vvith it Jam sure. And in the Frontispice of that Booke (as I remember) he hath sett the Portraitures, of Q. ELIZABETH (of renovv­ned memory,) vvith a Flagg in her hand, in vvhich is described, the, Spanish-Armado in 88. as also, of King JAMES (of ever fa­mous & blessed memory) vvith his Flagg, and in it the Parlay­ment, house, the vault &c. Nov. 5.

I verily beleiue, if the Reverend Father had lived to see this day: He vvould have a founde a roome for king CHARLES too (our most Gracious soveraigne) vvith his Flagg in His hand like­vvise. Wherein should have bin expressed those late vnhappy Pre­parations in Brittaine, and this most happy Reconciliation con­cluded.

It vvill be too greate an Expence of Time to display the first of these Banners. You cannot be ignorant of it. It vvere only to be vvished, It had somevvhat a fresher varnish. It begins to grovv so old, that it is too much vvorne out of our memorys. But it must be acknovvledged, to the vvorlds end, That, it vvas one of Gods greate things done for our Island. When such a Navy named the Armado, Sirnamed Invincible: shall so suddainely, so easily be dissipated, be defeated.

I have much a doe to let it passe vvishout an Hallelujah. Me thinks, It runns vpon Eights of it selfe, on purpose for a Song. Lord vvhat greate things didst thon then doe for that thy blessed Servant, and Her Realme! vvhen Thou seemed'st to suffer the sea and Windes to obey Her, as if they had taken Pay vnder her.

But there is a nevver, fresher Flagg, (King JAMES His) vvhich desireth rather to belooked vpon, as it tells vs of a later & greater Deliverance. That of Novemb. 5.

The former vvas from an Invasion of a forraine Enemy, and (if you vvill,) of a cruell proude one, therefore noe lesse could be expected from Them. I vvould allmost all Christendome, and the Indys to boote, did not svveate and bleede—Under Their Inso­lency. But This (vve are novv to speake of) vvas from a Dome­stick Conspirancy. All the Actors our ovvne Coungion is Rebel­try-men, our Fellovv Subjects, till Treason & Rome (vvhose Reli­lion) had dissolved that vinculum.

A Conspiracy it vvas, vvhich noe Age can parallell, and vvhich (but for its Annuall Commemoration) vvould be thought by Posterity, to be all to geather incredible.

A Conspiracy, vvherein Malice vvas armed vvith Fortitu­de, Fortitude animated vvith Policy, Policy masked vvith Secre­cy, Secrecy invested vvith Religion. They counterfeited, the Broade Seale of Heaven, and vvould have it rati-fied vvith a Sa­crament: Lord! vvhat Preparations vvere there vvhat a Brevving of death (it is a BP^s expression) vvas tunned vp in those barrells. Povvder, Billets, Barrs, and I knovv not vvhat store of Hellish provision, as if they had meaned to have made an Earth-quake throughout the vvhole, Island. What ayled ye, O ye Sonns of the Cole! What mean't ye, O ye Fire-brands, and Granados of Hell (Pardon me, I cannot be vncharitable vnles Repentance came af­ter) vvhat meant ye I say? Was it your purpose to Trans-late, the king, his nobles and the vvhole state representative, to transla­te, them all into Heaven in an Instant, by an Extemporary Martyr­dome? Was it your meaning presumptuously to prevent a Resur­rection, and to preferre Companions to Elias in fiery Charriots?

A Conspiracy, vvherein, all the Crueltys that have bin heard of, or can be Imagined vvere mett to geather, as our late Greate & Good L. Bishop of Winchester vvell observed. The Cru­elty of Pharoh & Herod, murdering, the harmeles, Innocent, [Page 14]harmeles Infants and yet they spared the mothers. The Cruelty of Esau killing the mothers vvith the Children; The cruelty of Nebuzaradan not sparing the King, and his Nobles, The Cruelty of Haman not sparing Esther & her Ladys. The Cruelty of Edom, not sparing the Sanctuary and its vvalls. Dovvne vvith them, Dovvne vvith them to the very ground: Or rather vp vvith them vp vvith them into the highest Region of the Aire. The Cruelty of the Divel Himselfe, hurling dovvne the foure corners of the House Shall I say? or of the vvhole Citty? vpon the most and best of the sonns of the Church & State As if Lucifer Himselfe, had not bin (before this time) either old & vvitty enough to plott, or mischeivous enough to attempt such a damnable desolation, as this vvould have proved. And vvas not the Deliverance from this a greate thing? that so dismall a Calamity should be praevented by the vnridling of an aenigmaticall letter directed to a freind? A Letter in deede vvich in the event did salutem plurimam dicere brought most happy salutations to the vvhole Church and state: But vve must thanke (next Allmighty God) King JAMES. Of vvhom it might be better said, then once it vvas of a greate Orator Miserum esset eum tacuisse It had bin a miserable thing if He had held his peace. Had there not bin Divinatio in labijs Regis, a divine sentence in the lips of the king Prov. 16.10. (As if King Salomon had purposely vvrit that saying to be verified in his Successor in Wisdome vpon this occasion.) Had there not bin I say a Divination in the kings Lips (I may speake it after that Reverend Prelate) vve had bin all in the Javves of death, vvere not these greate things vvhich the Lord hath done for vs?

But this you vvill say is more pro per to a 5th of Novemb. Well then vve turne over the Calendar, to the Moneth of June this 1639. and looke vpon King CHARLES his Flagg, the just Trophy of this day.

But here I am vlterly at a losse, and knovv not vvhich vvay to turne my selfe. Yet you may & must pardon me loquuntur leves as true of Joyes as of Greifes. Light Joyes may be Rhetoricall, vvhilest such as these knovv noe ether Figure then an Eckstaticall Aposiopesis.

It deservedly takes place of both the former The first vvas from a forraine Invasion. The Second takes place of it as It vvas from a domestick Conspiracy. This Third of them both, both as it vvas from an Insurrection, and so of an higher nature then a Conspiracy, and as it vvas made by men of the same Church of the same Religion, and so outstrips the second That being done by men, though Brittaines by Nation yet Romans by Relegion, vvith vvhom any thing is lavvfull, Treasons, Rebellions, vvhat not, in or dine ad Deum they say, ad Diabolum they should say.

Here I might vvell take leave to make a Revisall of vvhat hath bin spoken concerning Sions Deliverance: and compare this of ours vvith that of Theirs both for Matter & Manner, that so the Praeeminency of ours may more manifestly appeare. We vvill be very breife.

1. For the Matter. You vvill say perhaps, there vvas noe feare of a Babylonish Captivity. Well vve let that passe novv But there vvas a greate feare of a most bloudy vvarre, vvas there not? And doe you knovv vvhat vvarre is. Can you tell me vvhat horrid confusions there are in one pitched feild? vvhat roaring & thundering of Canons? vvhat clashing of armor? What svveating & svvimming in bloud? vvhat hideous outerys? My leg is of, my arme is of, my gutts be out, halfe dead, halfe aliue, vvorse then either because neither, as one describes it pathetically. Can you tell me the direfull Issues of a victory? vvhat plun­derings, & burnings? vvhat killing and encouraging to kill? vvhat amazed flights? vvhat fearefull screichings? Noe regard of Age, or Place or Sexe, The Grayheaded vvallovving. [Page 16]in their goare, vnder the hand of a fell-ruffian-souldier. The ten­der Infants either dashed a gainst the stones, or spravvling vpon the points of speares. The screaming Mother the vvhiles, bruitish­ly ravishedere she may have leave to be slayne. Doe but looke out of your ovvne doores, a little higher into these Countrys. Hovv are those gardens of Eden become desolate vvildernesses! Hovv many miles may you travell ere you finde a Dorpe! Hovv many Dorpes may you passe thorough ere you meete vvith a man? Meete vvith a man sayd I? Nay rather one vvhom you vvill startle at, as at a Ghost, and runne avvay from, as from a Lycan­thropus. Have you not heardl (I am sure you have and that often and that by very good hands) vvhat monstrous Metamorphoseis Famine hath vvrought among them? vvhen the Host shall lodge his Guests in his Mavv; vvhen freind shall bury freind in his belly; vvhen the mother shall entombe her child in her vvombe; vvhen the Living shall prey vpon the Carkasses of the dead. Nay vvhen (heare o Hell and be moved vvith pitty!) vvhen the dead shall be raked out of their graues, to beburied a second time, in the Sto­mack and a third time in the Draught. O the calamitys of vvarre vvhilst the very relating of them can scarce secure you from teares! And is a Deliverance from a vvarre then, thinke you noe greate thing?

We doe not say (as many have) that it might have proved in the end a Captivity little better then Babylonish (vvhiles either a vvhole Church should be vvith out Goverment, or almost every private mā in the Church should become a Governour) yet againe vvhiles a Paire of Turtle-doves (it is but seldovvne I confesse) shall in an angry cholerick manner make feircely one at another vvho knovves but some Eagle, or Faulcon may be pearched not farre of, delighting to see such a spectacle, and feeding her selfe­vvith hopes of preying vpon both?

But suppose this to be a groundles Suspicion: yet a Capti­vity it vvould questionles have bin, and for its kinde a very strange one. Heare o Heavens and be amazed! Hearken o Earth and be [Page 17]astonished! Brittaine should have bin lead Captive by Brittaine Countryman by Countryman, Brother by Brother the Sonne by the Father, the Father, by the Sonne. Coeter a loquantur lachrymae! Thus you see vve come not farre short of Sions Deliverance for the Matter.

Nor 2ly for the Manner I trust. I knovv very vvell the Pul­pit is noe place for Currantos and Gizets noe place to tell nevvs in. It vvas my boldnes ere vvhile to phancy my Soveraighne vvith a Flag in his hand: let me novv be bold to adde his Devise & motto, (that shall tell you in breife, the Manner) and it vvill be noe lesse then vvhat vvas once attributed to another Caesar in a different ca­se. Venit, vidit, vicit. He came, (He Himselfe, Principem sus Majestas defendit. It vvas his ovvne sole act.) He came, looked vpon them, had conference vvith them, and instantly Overcame them, conquered them. Conquered Them? Their Hearts I meane. The happiest Conquest that possibly could be. A strange Conquest! vvherein both vvere conquerors, both conquered. The king con­quered vvith the Loyall Submission of the Subject. The Subject conquered, vvith the Royall Pardon of the king. Why Gracious Soveraighne! vvas it not enough for your Majesty to succeede your Royall Father, in his Throane, in his Prinely endovvm ent? to vveare his Crovvne? to beare his Coate? but must you needes chal­lenge his Motto too, Beati Pacifici?

Hitherto you see our Deliverance keepes good pace vvith that of Sions for the Manner. It being done in such a thavving mel­ting vvay. Only in this it farre outruns that That vvas done Sub­veniendo. They had smarted sonndly vnder their myseris many yeares, ere they vvere released. Ours is done praeveniendo, vve vvere only Shevved the Danger, and fairely Delivered. Here is a Conduit vvould runne amaine, if vve could stay to turne the Coek.

We have heard & seene vvhat greate things the Lord hath done for vs. Greate for the Substance. Greate for the Circumstan­ces. Greate as done by a Greate God, vvhose Praerogative Royall [Page 18]it is to turne the hearts of kings. Yet greater as done for vs so vn­vvorthy a poeple. Another Topick, if vve had time to knock at that doore. And should not all these Magnalia Dei novv just­ly call for our Magnificat? Shall not our soules magnifie the Lord, and our Spirits reioyce in God our Saviour? I hope they shall and doe.

But then as our Deliverance hath, so let our Hallelujahs, and Reioycings likevvise, runne parallell (at least) vvith Sions here. Her Joy vvas a Cordiall hearty joy: so must ours procede from a true pu­re heart. This Incense, vvould not be offered vp but in a golden Censer: Can Adulterys Can Murders, can Envyngs (vvhich our Saviour tells vs, loue to billet in the heart.) can these dead vvorkes prayse the Lord? Her Joy vvas a visible laughing Joy: so may ours be a merry one too. We may doe vvell to make merry, to drincke of the svvete, and eate of the fatt. Only let ustake heede, vve ma­ke not vvorke for sacrificings after our feastings, as Job vvas faine to doe for his sonns. Her joy vvas a Vocall audible Joy: so let ours be, let our Tongues chaunt forth prayses, and thanksgivings, let our discourses beate vpon this theame: so it be prudently, and discreetely. Her Joy vvas a Manuall, handy Joy (so to speake) a Joy that shooted forth into good vvorkes. Here vvas sending of gifts probably, and giving to the poore: so let our hands be dilated vvith our hearts: let the needy and stranger have matter of reioy­cing vvith vs, that so there may be a full Queere of Praysers. Here vvas penning of Psalmes & hymnes for Posterity to take notice of: so let vs doe something to our povver, that after Ages may vvit­nesse our thankfullnes. And good Luck may He have vvith his Honour, vvho hath solemnized a day to be spoken of by future Times.

But before vve proceede further in our Hallelujah it vvill not be amisse, to interpose an Hosanna & Prayer: just the Churches Method here. That God vvould still and still continue to doe greate things for vs, to be our Lord and faviour allvvays! That as there is novv an happy Amnestia of old matters, so there may be a [Page 19]vvholesome evacuation of all such peccant humors & principles vvhich may breede such like Epidemicall diseases in a State. For this purpose, I had thought to have made a Digression, (if yet it be a digression) and to commend to mens serious considerations so­me Texts of Scripture. In this hast I vvill only name one, that in S. Math. cap. 22. v. 21. Render vnto Caesar the things that are Caesars, and vnto God the things that are Gods. They are Christs ovvne vvords you knovv.

Novv, till Heaven & Earth shall passe avvay one title or Jo­ta of his vvord shall in noe vvise passe. And truely, if one Jota, or title of this vvord should passe; Heaven or Earth or both vvould in­stantly, passe avvay.

Let but one of these Quaes passe: you shall see vvhat vvill follovv vpon it. If Caesars quae passeth, the Kings Tribute & Du­ty's: novv Earth passeth avvay immediately. If Gods quae. Ta­ke avvay Gods dues, (His vvorship & the mantainance thereof) and the Kingdome of Heaven is passing avvay presently. All Reli­gion & Devotion cleane vanisheth.

Nay, doe but misplace these Quae's once; and noe lesse Confusion vvill ensue. Put Gods Quae to Caesar. Render vnto Caesar & the State the things that are Gods & His Churches (Dio­nysius his Religion) and vvhat comes of it? Nothing but plaine Atheisme. All Religion ceaseth. Neither Preists lips nor poeples eares in a very short time. Here Heaven passeth avvay againe. Againe put Caesars Quae to Deus. Render vnto God & the Church the things that are Caesars (the Jesuites Religion as they make it) and then ere long noe Caesar at all, nor secular Magistrate but merely Titular Domini sine Terrâ Here Earth passeth avvay againe.

Yet againe, if vve admit onely one of the propositions and shut out the other: the dāger is still the same The Herodians vvere all for the first. Render vnto Caesar &c. and stayed there. Nothing but Earth thē to thē: Heavē passed avvay from thē. The Romanists vvould ma­ke vs beleive. they are all for God & his Church Rēder vnto God vvith [Page 20]this noyse & hubhub they fill the aire. And so they order it that to them Earth passeth avvay. I sayd vvell to them, to themselves indee­de, and from all others. They svvallovv vp the Earth here vnder the praetext of Heaven. It is vvell if they let not Heaven passe in the meane time. Thus you see vvhat Danger there may be in leaving out this title (And) in the Text.

Once more, if any dare to be so Atheistically Rebellious as to goe about to cancell that one vvord Reddite Render; sud­dainly Heaven & Earth both vvill passe avvay from them. Nor God nor King vvill be acknovvledged, nor Religion nor Policy, man­tained, nor Heaven nor Earth possessed by such. And vve holde but a third place. Let them take leede least that fall to their lotts. The Summe of all is. God & Caesar, Religion & the State cannot be seperated in the Text in the vvorld.

But I vvell remember vvhere Jam. In the Magazene of Re­ligion & Loyalty. For so (me thinkes) this goodly Audience see­meth to be nothing els but a glorious Constellation of true hearted Christians and Loyall Subjects.

I Knovv vvell You make it your Religion, to make your frequent prayers & Supplications for kings & All that are in Au­thorithy over vs; to render them all honour & love, all Homage & Loyalty, in your hearts, by your tongues, vvith your good, vvith your Lives.

I am sure it is your faith. That the Sinne of Rebellion is as the Sinne of vvith-crafft 1. Sam. 15. 23. An interpretative renoun­cing of God Himselfe: That Stubbornesse is as Idolatry marke it as Idolatry, they are Samuels ovvne vvords, in the same place. I forbeare to make any glosse on that novv: That Mutterings & vvhisperings are the language of vvizards, and Dialect of Hell, as, odious to your Thoughts & Eares, as in others Mouths. & Penns. That Kings & Princes are in their Goverments Solo Deo minores, as Tertull, professed to Scapula: and therefore must not be jud­ged, much lesse, opposed by Subjects, But in case entreatys & [Page 21]Supplications may not prevaile, to leave Them to stand or full to their ovvne Master, as vvas the constant practise of the Primitive Churches. That, though they may be of the same mettall vvith our selves (although vve must yeeld them farre more refined and of a farre larger Size) yet vvhen they have Gods Stampe & Image vpon them, they must passe Currant, prove as they vvill novv. Let Saul be one of the Lovvest familys of the least Tribe of Israel yet vvhen He is once elected King, He is novv consecrated to God by that Sacred Oyle and becomes the Lords anoynted and not to be touched (though novv a very Tyrant) noe not by David, though by Divine right, his next, Successor. That is is the Lord by vvhom all Kings reighne prov. 8.15. And the day of their Coronation on Earth, is the day of their Filiation in Heaven. Novv God calls them his sonns (And vvho shall teach God hovv and vvhen to correct his sonns?) Thou art my sonne this day: have I begotten Thee. Begotten thee, Generatione sc. Politica, that is, this day I have made thee King. This to be the primary, proper sense of that place,Cl. M. [...]. Med [...]. in MS. as also of Psalme 110. a greate & modest Critick dares avouch it out of the purport of the Texts. And hovv soever they are vn­derstood of Christ in the mystery, yet of Christ as Christ, Unctus Do­mini the Lords anoynted. That God to set Princes above the reach of Subjects hands hath advanced them to the Dignity of a Deity. I have sayd you are Gods. It is God that sayth it, or if the Psaimist yet it is [...] in the person of God as Cyril of Hirn­sal, glosseth. Kings [...] (as he goeth on to catechize his, it is in presat: ad Catech.) Kings being but mort all men doe yet [...] beare the name of the Immor­tall God. This is your Religion.

I Fully persuade my selfe you make it a matter of Consci­ence, That, to vvhom you ovve, for your Justitia Gladij the Justi­ce of the svvord against forraine Invasions: that to him you ought to pay tovvards vvarlick provision & supplies: That, to vvhom you are endebted for your Gladius Justitiae, the Svvord of Justice [Page 22]against Domestick Injurijs; that to Him you are to pay duty's for the vpholding of those Courts of Justice: That, by vvhom, you enioy your Mare liberum, your Harvest of the vvater, your safe merchandize, vnder vvhom you possesse your Terra Liberalis your rich Crops & Lands; that to Him you are to pay Customes & Taxes. This is your Allegance this is your Divinity. Yea and you can bring Scripture for all these, for Taxes 2, kings, 23. 35. for Customes Rom. 13. 7. for Fines & Confiscations Ezra 7. 26. & cap. 10. 8. for all in one, in that forenamed Text: Render vnto Caesar &c.

I verily beleeve, you thoroughly perceive, that Corrumpitur omne Imperantis officium & dissolvitur, si quis ad td, quod jussus est, non obsequio debito, sed consilio non desiderato, respondeat. It vvas a Captaines Speech in Gellius to a Pragmaticall Shipvvrigt, that vvould needes be scanning & interpreting his Lords com­mands and rather lend his counsell vncalled for then performe his office, Why, sayth the, Captaine: Corrumpitur omne officium etc. If this may be allovved a Commander vvill be put quite out of office. Fare vvell all Authority. Neither vvill a Generall, or officer have any Command over his Regiments, nor a Master be able to beare vp himselfe against his servant, or Apprentise, nor a Father command his child. You see all this and can easily vn­derstand that many of those Anticks you see in greate Buildings, vvhich make such fearefull faces & vse such hideous Postures as if the vvhole vveight of the building lay on their shoulders only, that if these be taken avvay the structure vvill stand never the les­se: and so you beleeve, that State or Church is never the nearer to falling, out of vvhich some (vvho having least reason, are most clamorous & vnruly) be fairely casheired. These are your Oeco­nimicks These are vour Politicks.

I dare say for you, that, that Discipline & order in the Church, vvhich fetcheth its Pedegree from Apostolicall Institution, and hath held on in a Line of vninterrupted Succession for 15000. Yeares togeather (as hath bin againe & againe demonstrated by your [Page 23] Hookers, Dovvnams, Carletons, Feilds and I knovv not hovv ma­ny learned, Pious, & Modest vvriters of your ovvne Country­men.) that this Church Policy you vvillingly submit vnto: Re­membring the vvise mans Counsell Meddle not vvith them that are given to change. Prov. 24.21.

I make noe Question but you are fully convinced, that vvhat Authority Churchmen have more then Directive & Instru­ctive vvhich extend's to externall Coaction that this is merely deri­ved from the King (vvho rightly possesseth vvhat the Pope usur­ped) and that therefore these Ecclesiasticall Persons fitt the Kings Commissioners in Ecclesiasticall Courts, vvhere in their procee­dings are according to Lavves Ecclesiasticall ratified by the King & the vvhole State: And for this you can receive full satisfaction from S. Thom. Radley a Lavveyer, & from the Acts and Statutes of our Kingdome.

I doubt not but you see greate reason that vvhen men in Place shall secundum allegata & probata be convicted peccant, that the Places therefore & the Orders are not presently to be de­molished. For if this may holde: then, dovvne vvith all Judges because some have bin proved Corrupt, then, dovvne vvith all Nobles because some have bin knovven Rebells: then, dovvne vvith all Kings because some have bin Tyrants: then, turne all Common into a vvilde Anarchy, vvherein men vvill temper as vvell as the Jron & Clay in the toes of his Image and so in conclu­sion, dovvne vvith all the vvorld, These are your Ecclesia­sticalls.

I assure my selfe, that vvhere others take Liberty to prate againest you count it your duty to pray for all Superiours, and to prayse God for this happy setled Government, vnder vvhich our State and Church hath flourished so many Decads of yeares to­geather. For to vvhat State hath Forraine Nations so vailed, as to ours? or by vvhat Hierarchy hath the Romane chaire ever bin(and is dayly) so shaken, as by ours? So that if to be Anti-Romane [Page 24]be Anti-Christian men may speake their pleasures. And to vvhom doth both Church & State (vnder God) ovve for this happines but to our Theodosius, our most Gracious king CHARLES?

I could vvish heartily, that Flattery vvere counted Treason. It is so in effect. [...], that is Greeke for a Flatteror, a Complementall murderer. I vvould he had the punishment of such a Malefactor. But our Saviour gives vs in charge to pay Caesar bis dues. Nay made Himselfe a President. Conditor Caesaris non cunctatus est Reddere Censum Caesari. It is St. Bernards glosse vpon that place. The God of Caesar stuck not to pay Tribute to Cae­sar, to Heathenish Caesar, to Tyrant Tiberius Caesar: and may not vve to ours? The Splendor of vvhose true Religion, The brightnes of vvhose vvisdome, The propitiousnes of vvhose Clemency, The Candor of vvhose Justice, Temperance, Chastity have every vvhere rendered Him so truely glorious, that He seemes to be sett farre above the reach, either of a Courtiers flattery or of an Orators Hy­perbole. This vve all knovve, and are not men, vnles vve all acknovvledge it in all places, vvith all thankfullnes. And novv (me thinkes) I heare all the Poeple, happily changing that Jevvish Re­bellion, into a Christian Religion: He is novv noe freind to Christ, that is not a freind to Caesar, to such a Caesar.

By this time I beleeve your Affections are all on fire to be re­turning to your Hallelujah, and Eccho Back to Sion vvhat she did to the Heathen, The Lord hath done greate things for vs, vvho hath given vs so happy a Prince by vvhose vvisdome & svveetenes such a greate Deliverance hath bin nevvly vvrought for all Brittaine.

Goe to, if you vvill, and let the scale of your Divine musick reach as high and as deepe as ever any did or can.

Let the Counsellers of State prayse God and say. The Lord hath done greate things for vs. Our Cares may novv be employed in more Publick & Catholick Desighnes, vvhich have bin of late taken vp in the composing of these private Tumults.

Let the Clergy prayse God & say. The Lord hath done &c. for vs. Novv there is hope that the Preists vvho beare the Ar­ke vvill turne their faces all one vvay, in a decent vniformity.

Let the Gentry prayse God & say. The Lord hath &c. for us We are novv secured, that our Lands may be called after our ovvne names.

Let the Universitys prayse the Lord & say. The Lord &c. for vs. Novv may vve enioy the Polutecnia, & Calotecnia, the Number & beauty of our sonns, vvithout any feares of proving Abortive by the Affrightments of vvarlick Alarums.

Let the Merchants prayse the Lord & say The Lord &c. for vs. Novv Traffick vvill be open, Novv our Burses & vvare hou­ses shall be thronged.

To conclude, let all Persons high & lovve, youngmen & maydens, old men & children: Yea let vs call in our Fellovv Crea­tures, the Elements, the Meteors, the Fovvles, the Cattell, let all that have any breath, that have any being in our Island, prayse the Lord, and make a Joyfull noyse vnto our God, vvho hath done so greate so very greate (Lord hovv greate!) things for vs vvhereof [...]ve novv reioyce.

Even so Greate & Good God vve prayse Thee, vve magnifie Thee &c-