〈◊〉 〈◊〉 〈◊〉 Arist Ethic. lâ—b 5. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who as the cheif Egyptian Priest in their Divine Worship used to stile their King by way of commendation that truly is he a bountiful imparter of his good things And as the Philosopher speaks of the habit of virtue that by actions it may be known and judged so is his truth wisdome goodness and power who is the Author of his deliverance by such products as this him they see and own in these great things not any of the heathens Gods but Jehovah the God of Israel they acknowledge to be the Author of them who is the first and fountain of all beings And indeed Omne bonum nihil est nisi Dei exun datio qua inferiora etiam replevit Bern. what ever we admire in sublunary things what else is it but the overflowing of his wisdome goodness and power whereby he hath replenisht even things beneath He may fitly be resembled to the Egyptians Isis all breast whereby he suckles and satisfies with good terrestial creatures Macrâ—b imparting to them being Life deliverances and all that is good who being love and so of a communicative nature invites poor creatures to himself as Vespatian did the Egyptians from his infinite fulness to draw forth to themselves what ever may really turne to their advantage Haurite à me tanquam ex Nilo Philost l. 5. c. â—0 in vit Apâ—ll He is a God of truth who gives being to all his promises and makes good his predictions by his servants the Prophets Isa 44.26 So here after the accomplishment of seventy years and 43.6 he sayes to the North give up my sons and my daughters and the work is done His will is the tyring house wherein his Emanations and actings receive their dress Psal 115.3 he hath done whatsoever pleased him saith the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Hym. 2. Hebr. 1. All second causes depend on him whom Sinesias rightly stiles the root of the World and the Center of beings who bears up all things Manutenentia Divina by the Almighty word of his power and directs by his unerring wisdom to their intended ends Mercanab R. Mayn More Nevoch lib. 3. cap. 7. The whole creation is his Chariot in which he rides abroad and manifests himself in the world making such use of every part thereof as seems good to his wisdom Nâ—…us Dei est opus perfectum over all he hath so absolute a command that less then Pompyes stamp with his foot his beck suffices to raise an army of deliverers for his inthralled people Yet needs he none of these to do his work by and that he is pleased to make use of any t is a dignation in him to honour the creature not of indigence as if he could not effect what he pleased without it As here in reducing this captivity he makes use of Cyrus Opus dignotionis non indigentiae Aq. but could have accomplisht it without him and now he is his instrument what is he without this agent Isa 45. T was the Lord as the Prophet expresses it that loosened the loynes of Kings and opened the doors before him He went before him and made crooked places straight he broke opâ—… the brazen dores and burst asunder the iron barrs Ezra 1.2 This Cyrus himself acknowledgeth The Lord God of heaven hath given me all the Kingdomes of the earth T was he that stirred him up to attempt it and gave him power wisdom and courage to atcheive it enabling him to conquer Babylon it self Ier. â—0 21. Dâ—od Sic. rer antiq lib. 3. c. 4. that hammer that broke in peices the Nations Although it was immured with mighty Walls fortified with strong Towers and rampires strengthned with massy gates replenished with multitudes of Soldiers furnished abundantly with all necessaryes fenced with the impassible river Euphrates by all which both King and people were so secure and regardless that Belshazzer and his Courtiers feast Invedunt uâ—beâ—… somno viâ—…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 Sions deliverance perhaps they have but changed one Enemy for another and peradventure a worse no no such matter come therefore and behold the doings of the Lord Zach. 4.6 he conquers their conquerour by his spirit making him captivate their conquerours and release the conquered Isa 14.28 2 Chron. 36.23 Ezra 1. and that too in relation to a prediction of him and precept imposed by God upon him above an hundred years before he was born Thus the Lord was favourable to his Land Psal 85.5 and whence came the sore thence came the salve Salvation belongs to the Lord Psal 3. and his blessing is upon his people which is the fourth particular 4. The object of thesâ— great things for whom they were wrought T is Nobiscum with us says the Original not that we should imagine they had any hand in it or contributed the least help thereunto Psal 115.1 No not to us but to thy name say they we give the glory Nor was it by chance but propter nos it was for us sayes the Psalmist both in Gods intention and exhibition It might have been against and not for them they well deserved it by theit transgressions Neh. 8.34 35 36. not onely before but also in the time of their Captivity But it was with and for them all went well with them and was as they would have it Proportion was a foil and propriety makes the mercy compleat he hath holppen his servant Israel Luk. 1.54 Had these bin the mercies of others good nature would have made them sensible on their behalf but being their own how can they chuse but deeply resent them with hearts full of joy and mouths full of praise as the Plalmist predicted When the Lord bringeth back the Captivity of his people Jacob shall rejoyce and Israel shall be glad So here do they fulfil it Whereof we rejoyce and that is the second part 2. The impression these great things received make upon them or the passion excited hereby exprest in the Term Laetantes rejoycing T is a branch of delight wherein the heart is dilated as by sorrow it is coarctated a Metaphorical expression taken from the bodyes positure when it is not pent up in a narrow room but is at ease and pleasure so is the mind when it enjoyes such good things wherewith it is pleased and delighted Martin Lexic he rejoyces that enjoyes what ever he desires Etymologists derive Laetitia joy Psal 4.2.119.31 Isa 60.5 2 Chro. 6.11 à mentis latitudine and so t is stiled the hearts enlargment whereby it makes more way for the object delighted in to
my God Exod. 15.2 and I will prepare him a habitation my Fathers God and I will exalt him This will be the Nations honour when as the new Jerusalem England may be stiled Jehovah Shammah The Lord is there I and the Nations safety The Lord is in the midst of her Ezek. 48.35 she shall not be moved he will help her and that right soon Psal 46. â— T is fit those places that are consecrated to the publick worship of God which by the iniquity of the late sad times have been either neglected or defaced should be taken care off but especially I beseech you bestow your best endeavours upon the advancement of Knowledge and piety whereby God may have a house of living stones 1 Pet 2.5 and the Nation may grow up more and more to be a habitation and Temple for the Lord to dwell in Ephes 2.21 22 To this end promote not loyterers but labourers to this work that have both skill and will to promote it That bear both Urim and Thummim in their hearts and lives Ioh. 5.33 and are like John Baptist shining in ability burning in zeal and sanctity To be salt not having lost it savour 1 Pet. 4 11. Iohn 13.15 but fit to season the sacrifice and make the people a savory offering to the Lord Loqui debent ut oracula vivere ut numina Causia l. 4. c. 25 Exod 21.17 Isa 52.11 Lev 10.1 â— â— T is the Iews opinion that they were then drunk whereby they occasioned that law v. â— Paal halturim cum aliis 1 Tim 3.2 3 Exod 37.23 1 Tim 4.12 The holy shekle weighed 320 barly corns the common but 16â— 3. Maym. Psâ—l 132.9 is their duty They must speak as the Oracles of God and live after their Lords example The Athenians would not permit foul-mouthed Democharis to blow Vestaes fire And a blemished Priest was not amongst the Jews permited to serve at Gods Altar Those that bear the Vessels of the Lord must be holy The two sons of Aaron smart for their drunken mistake and from their error God takes occasion to forbid strong drink to their fellowes when they are imployed in his publique service St. Pauls winebibber is unfit for this sacred imployment Gold is fittest for Lamps and Snuffers in Gods Sanctuary and exemplary Holines for his Priests The Shekle of the Temple is twice the weight of the Commonwealth t is no ordinary measure of sanctity is enough in Church-men Thus let it be your endeavour That Gods Priests may be cloathed with righteousness and the people will shout for joy 2. Mag na Justitiae the great things of distributive Justice Let your Tribunal be like that noble Romans Reorum Scopulus justorum refugium Tacit. 2 Chron. 1â— 8 9. Lucus Cassiuâ— A rock to split in pieces the guilty but a refuge to the innocent I hope you remember God trusts you with his power for which you are accountable and your judgement is the Lords who is no respecter of persons nor takes rewards therefore let judgement run down as water and righteousness like a mighty stream Amos 5.24 Plin. l. 2. c. 17. Democritus allowed only two gods Punishment and Reward There is nothing so forcible to preserve humane society as the due distribution of them 3. Lastly Give me leave to commend to you Magna Misericordiae The bowels of compassion My Lords We find some coin of Antoninus Pius and Nerva's also Causin l. 1. c. 18. in which an Eagle sits on a Thunderbolt to which is added an Olive-branch which took so much with Charles the fifth and Max. the 2 d. that they took this in amongst the rest of their Symbols and devices which intimates that though the Emperors power to avenge and punish be very great yet is it moderated and restrained by clemency And Caesar got not less glory by mercy then by victories Caesar dando sublevando ignoscendo gloriam adeptus est Salâ—st Isâ— 8.6 7 8. Therefore give me leave to close this in the words of the Prophet Isaiah If you break the bands of wickedness and undo the heavy burthens and let the oppressed go free and break every yoke If you feed the hungry and cloathe the naked and hide not your eyes from your own flesh Then shall your light break forth as the morning and your health shall spring forth speedily and your righteousness shall go before you and the glory of the Lord shall be your reward Then shall you keep a feast of rejoycing indeed to the Lord when not only you take care for your selves Deut. 16 1â— Vt 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 chearfully ready with your selves to joyn in the Halelujah of this Text and to acknowledge heartily thankfully The Lord hath done great things for us whereof we rejoyce Osor lib. 4. Amongst the Ethiopians they had a custom that once a year the fires in all habitations were extinguished and then by the King restored to the Nobles and by them to the common people I am sure the King hath not been wanting to make the Nation to feel the warmth of royal clemency and I am confident through your management they shall be put into the full possession thereof in due season My Lords I shall only add a few Arguments to remain with you as incitements to real gratitude First Consider our mercies are not meritoria deserved by us No 'T is his mercy we are not confounded but they are exploratoria God proves us whether we will improve them for his glory and the publick good Secondly He that hath done for us great good things in mercy can do to us terrible things in justice Rev. 12.1 Psal 30. â— The world is fitly emblematized by the moon 't is full of changes Nones mount stands so strong that it cannot be moved Cedren Phocas Tower though never so high immured so strongly guarded is no Fence against Heavens revenge for sins transgression as an unknown voice declared If you desire honor the way to it is through Vertues Temple the shadow is not more inseparable from the body then honor and praise from excellent actions of piety justice mercy The righteous shall be had in everlasting remembrance Psal 112. â— This is the way to erect monuments more honorable to your selves and posterities then of brick or stone Thus God shall have the glory of his mercy Your Country the benefit and your selves the honor here Comfort when you leave this World and everlasting happiness in a better FINIS
Sions Halelujah Set forth in a SERMON PREACHED Before the Right Honourable House of Peers in the Abbie Church of Westminster on Thursday June 28. Being the day of Publick Thanksgiving to Almighty God for his Majesties 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. Pauls Church-yard 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 Abby 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 it self 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 â—…uâ—…l iâ— Syâ—… Caes Clas Heraclius the Greek Emperour being delivered from Chosroes the Persian as a memoriall thereof stampt his coyn with Glory be to God in the highest c. May the like impression for ever remain on your hearts that it may be your greatest aim to glorifie him who hath exalted you With sad hearts you have seen the Emblem verified swarms of gnats destroying the royal Lyon whose orders and actings like Tiberius and Caligula's laws might rather be stiled outragious madnesses Tacit. Hist then sober and iust decrees and actions But now blessed be God the Scene is changed and a more pleasant fight presents it self 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 then all the pretensions of twenty years even an happy moderation and regular reformation both in Church and State that misguided spirits may nevermore gain oportunity to shape coates for the Mooon according to their several interests in point of Religion nor act the part of Empiricks on the civil Government Ioseph de bello judaico l. 6. c. 1. Jerusalem might have stood much longer then it did had not the treble faction forgot the golden rule of charity and moderation by intestine conflicts and dissentions gratifying there enimies 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 mercyes grant unto both so deep a sence thereof as may produce a vigorous retribution of prayse 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 setling upon firme foundations this Church and State Always remembring 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 alwayes 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 Sions Halelujah 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 Publique Thanksgiving unto Almighty God for his Majesties safe return PSAL. 126.3 The Lord hath done great things for us whereof we rejoyce THis book of Psalms is a little Bible Psalmorum liber quaecunque sunt utilia ex omnibus continet c. Aug. Prol. in Psal replenished with all sorts of Heavenly matter A great part whereof is Eucharistical tuned to heavens melodious Harmony Amongst all the Subjects treated of therein none outnumbers the Subject of this Psalm Which what that is the first words tell you t is the reducing of a captivity and a sad one too In which they were as dead dry bones in their own esteem and out of which they had no hope nor help to escape But when God brought it to pass above yea against all humane expectation they were tanquam Somniantes as men neither perfectly asleep nor awake vers 1. and could not believe what they heard felt or saw at the first But being at the last put out of all doubt they became Ridentes exultantes laughing and triumphing vers 2. And the Heathens Admirantes Agnocscentes admiring and acknowledging this miraculous dispensation Of which this Text is the product and effect And it s no other then the Churches Eccho and Halelujah to the Heathens confession Indeed strange had it been if spectators onely should have said so much and the Jews who were so deeply concernd in the advantage of this deliverance should have been silent but that they are not He that conferred this blessing gave both sence and gratitude they are both exprest in this Text The Lord hath done great things for us whereof we rejoyce Which being thus read according to our translation we may observe in these words 1. An Acknowledgment of Gods bounty 2. An Impression and retribution suitable thereunto 1. In the acknowledgment we have 1. A pointing out the mercy under that expression Magna great things 2. A confession of the Author Jehovah the Lord. 3. An assertion of the actual possession t is 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 t is for us say they the Lord hath done great things for us And these be the particulars of the first part their acknowledgment of Gods bounty 2. In the impression and retribution you have 1. The passion excited joy 2. The Subject which is extensive the mercy was national and so
was the joy Vs in the preeedent part was the object And We is in the Impression the Subject of this joy 3. The time t is sutable too and concomitant with the mercy not vanishing but continuing fuimus laetantes we have rejoyced when this fecit Magna was extended to us and are still rejoycing in the memory thereof And thus you see the several parts of this Text. I 'le begin with the first 1. The Mercies exprest by that term Magna great things whereby the Psalmist intends not to diminish the dignity of any other work of God as if it were simply little but comparatively it may be so called As lights in the heaven exceed one another in magnitude and splendour yet is the least in it self both great and glorious There is a day of small things says the Prophet Zacharie Zach. 4.10 And there is a day of great things sayes the Prophet Jeremiah Ier. 30.7 8. such are these in this Text. The first are as certain beginnings and the latter as completions of some great business In the lesser there is a luster as at the Sun rising But in the greater a brightness as at Noon day so here When God built up Sion Psal 102. he appeared in his glory But we may not count this a small mercy t is not some great thing but things Behold a Troop A blessed constellation of mercies whose happiness he multiplyed to do great things So the Chaldee Syriack and Arabick versions render it And the history of this deliverance makes it good The power that detaind them is broken by the Medes and Persians They though Pagans and so no friends to their Religion become their deliverers Impregnable Babylon their strong Prison is opened to set them free Isa 45.23 2 Chron. 36.22 23. They are freely discharged by Proclamation and encouraged yea enabled to return to their own soil Government and exercise of Religious worship And all this when things were at the worst with them no power in their hands to help no hope in their hearts rationally to expect it how then could they say less if they would say any thing but acknowledge that these were Magna great things as here they do And such indeed they are whether measured 1. By utility and profit that thereby redounded to them Things certainly they were of great moment to these Jews and of the greatest relative goodness in reference to their advantage what could be more welcome to them then liberty to the captive Return to the debarred from their native soil Restoration of the Plundered to their own possessions dignity to the debased T was talkt of far and neer and every mouth was full of Who is like to Jerusalem happy art thou O people saved by the Lords own hand 2. Great things they were in respect of their power or possibility To them they were impossible in respect of their own ability to effect them Their wisdome was too shallow Their strength too weak their Prison too strong their Enimies too severe potent and watchful Lam. 1.2 their condition too low Sion had no son to comfort her her breach was great like the Sea so that none could heal her 3. Needs must these things be of more then an ordinary size because the greatness of Gods strength was put forth to effect them He hath magnified to work sayes the Original he greatned himself to effect them cald up great power and clothed himself therewith to bring them to pass Psal 93.1 Now did the arme of the Lord put on strength Isa 51 9 10. and awaken as of old when he brought them out of Aegypt and dryed up the Sea before them He wrought magnificently like an Almighty God Magnifice egit So Vatablus renders Magna fecit Magnifificentia est magnarum rerum et excelsarum cum animi ampâ—a quadam etsplendida propositione cogitatio atque administratio Cic. in Rhet. Est virtus factiva magnorum Aq. 2â—… q. 134. art As in the Thracian Hieroglyphick of Gods power set forth by the Sun sending forth three beams whereof the first broke a rock in pieces the second dissolved a mighty Mountain of Ice the third raisd a dead man so was it here he brake in pieces the rocky-hearted Caldeans melted into charity towards his people the frozen-spirited Medes and Persians Ezek. 37. raised this dead and buried Nation the Jews out of their Caldean Sepulchres Ezek 37.11 and in all this discovered his extraordinary power and might 4. We stile that great which is extraordinary and strange not falling out every day especially if such things come to pass unexpectedly if they be things that we look not for Isa 64.3 and such were these such a deliverance as Ezra stiles it Ezra 9.15 after seaventy years suddenly dismist solely and no other captives though Pagans Who hath heard who hah seen such things Isa 66.8 saith the Prophet Isaiah they filld the very spectators with admiration and whereas the Heathens were dim-sighted and apt enough to detract from and abate in Sions mercies and deliverances they are here so extraordinary of so great a grandure and have on them such eminent Characters of their Authors Omnipotency being blessings of the first magnitude that the heathens cannot chuse but acknowledge them Then said they amongst the Heathens The Lord hath done great things for them And the Jews with thankfulness admire it The Lord hath done great things for us whereof we rejoyce Which brings us to the Second particular Viz. 2. The season in which they were made partakers of these great things fecit he hath done them and they have these mercies in their own possession t is not faciet he will do this for them that is true too so oft as his peoples need requires it I will saith God bring again from Bashan Psal 68.22 from the depth of the Sea but here t is fecit the work is finished To have had them decreed in heaven might they but know Quam diu expectanda How long before they might look for them would have been a mercy Wherein God gratified them assigning the period of their bondage to be seventy years by his holy Prophet Ier. 25.11 12. but in that thraldom many of them dyed beleiving as yet not having received the impletion of that promise at the last providence concurs to the accomplishment of that prediction Ezra 1.2 3 4 and the ruler of the Nations sets them free The Country-man when he sees the clouds those bottles of heaven thicken by ascending vapours is glad but when they let fall their drops in showers impregnated with natures crimson salt the fields laugh and the husbandman grearly rejoyces so was it with this people Then was our mouths filled with laughter and our tongues with singing Well but who may they thank for this the Lord hath done it say they 3. They acknowledg the Author is God He Diod. Sic. lib. 1 〈◊〉 〈◊〉
after such sad oppressions great temptations desperate rejections and assaults That God should turn our captivity so suddenly so svveetly vvithout effusion of blood And should set our King upon his Throne with such high testimonies of National affection and subjection to him are not these Magna great things yes certainly Mirabilia they are wonderful in our eyes Especially that these great mercies should be for us A people loaden with prophaness and Hypocrisie who rather might expect extirpation then Salvation yet wrought he all this for us miserable creatures when we were in the deeps Psal 136.23 He remembered us in our low estate for us weak Wights when our strength was gone for us unworthy wretches when we were ripe for ruine therefore we should not content our selves to contemplate this and rejoyce alone and 66.5 6 but invite others as the Psalmist doth Come and behold the doings of the Lord what Salvation he hath wrought for the children of men And therefore come let us exalt and praise his name together Psal 34.3 Thus Laetantes this rejoycing in the Text is a necessary duty requisite to our festivity as it was to Israels Deut 16.14 15. But rightly to determine it in respect of the object Herodot lib. 1. must be our care Agasicles was banisht by the Halicarnasseans because he consecrated not to the Gods the prize he gained at the Olympick games but carryed it to his own house let us rather conforme to the Psalmists invitation and advice Psal 35.1 2. Come let us sing unto the Lord let us heartily rejoyce in the rock of our salvation let us come into his presence with thanksgiving and shew our selves glad in him with Psalms What could this holy Prophet have taken care for more then here he doth First that there be a right fountain the heart must not be absent it must be heartily Secondly that the streames be pleasant and sutable to the present dispensation songs of gratitude Psalms of acknowledgement But thirdly he contents not himself with this but designes a place and where should that be but the place or his present Hissan and the place of publick worship is fittest for the expression of publick joy A perite portas justiciae Psal 118.19 the Temples Halelujahs best suit with publick deliverances and what is more noble Noâ— esse candidatos Angelorum dicit Teâ—t de orat cap. 3. then there to joyn in the employment of Angels whose age is not measured by time but praise What more honorable then there not onely to pay our tribute by giving to him the honor due to his Name but also to put the Crown of praise on his head who with mercy and loving kindness crowns us Psalm 103. I am sure the advantage is our own Gods gracious emanations being like Solinus his Well which if sung to rises else ebbs When I sing praises unto God Psalm 56.9 then shall mine Enemies be driven back saith David so was it with Jehoshaphat â— Chron. 20 2â— when they began to sing and praise the Lord their Enemies were smiten and so will it be with us our great things will be teeming mercies and bring forth more they 'l be but pawns â—ontinalia festâ—s erat dies Romae quo inâ—…ntes coronas proâ—icebanit ut à quibus aquaâ— acciperâ—…t iisdem gratiam referre hocritu viderentur Vide Var. l. 5. de ling. lat and first fruits of future good only we must take heed that we put not a bar in the way thereof by our ingratitude What can be more equal then if we draw good out of this Ocean of goodness Roman like we should crown the Fountain that imparts it The danger of mutability is a great allay in all sublunary good the stability whereof depends on Gods will and actual emanation as beams on the Sun Therefore the Psalmist prays Psal 90 17. Estahlish that which thou hast wrought for us or else it will quickly vanish and come to nothing And our best way to make it durable Luke â— â—4 is to answer Gods 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 hefore him all the dayes of our lives That is indeed the real gratitude Psal 56.13 when not only verbally but vitally we endeavour to express it as holy David in our conversation I will walk before God in the Land of the living But that 's not all we must take care that both our internal external Joy and gratitude bear some proportion to our mercyes 2 Chro. 32.25 This was Hezekiahs fault he was not thankful according to the mercyes received Diis paren tibus non possumus retribuere aequalia Arist let it be our warning To God and our Parents we can never sufficiently retribute for the benefits we receive from them sayes the Philosopher the example of his disciple Alexander the great is worthy our imitation Plin. l. â—… c. 14. who when he had conquered Arabia sent home a ship loaden with franckinsence intreating Leonides to offer it liberally unto the Gods My Lords God in this happy change greatned himself that he might greaten you What now is your task but to make your business to greaten him in the sight of the people as to his essential glory you cannot But in point of manifestation to the world by your words and Actions you may and ought I will deliver sayes God there 's his benificene and thou shalt glorifie me there 's our duty He hath done the one for your Lordships Psal 50. and now expects the other from you And I make no doubt but the Psalmists Quid retribuam is in your hearts resolving to performe it And your inquiry whereby you may give Testimony to the world of the deep sence you have of Gods deliverance Wherefore in all humility give me leave to present to you certain great things God respects by way of gratitude for those great things of his bestowed on you As 1. Magna pietatis that you take care for the great things of Religion Who ever denies to the Civil Authority that power hath not considertd as he ought the commands given them by God and so their obligement the commendations he gives to such and therein their encouragement the blessing conferred on them that faithfully did it nor the punishments inflicted upon neglecters of this duty neither their titles office or account they must give to the King of Kings are understood by such and indeed they rob the Magistrate who assert it of their greatest dignity Therefore I beseech you let it be your care to build God an house and you may be confident he will do the like for you let Israels resolution in the sence of their deliverance be yours He is