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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	day_n	lord_n	word_n	2,869	5	3.9037	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81152	Englands plus ultra both of hoped mercies, and of required duties : shewed in a sermon preached to the honourable Houses of Parliament, the Lord Major, Court of Aldermen, and Common-Councell of London, together with the Assembly of Divines, at Christ-Church, April 2, 1646 : being the day of their publike thanksgiving to Almighty God for the great successe of the Parliaments army in the West, especially in Cornwall, under the conduct of his excellency Sr. Thomas Fairfax / by Joseph Caryl, minister of the Gospel at Magnus neer the bridge, London, and a member of the Assembly of Divines.	Caryl, Joseph, 1602-1673.	1646 (1646)	Wing C752; ESTC R43612	28,502	54

grow thus vigorous and turn experiences into confidences Because ye are not dead but alive believe that ye shall not die but live I would not invite you to build Castles in the air nor would I nurse up presumptuous thoughts in any I know that Babylon shall be as confident as confidence it self immediately before her destruction Revel 18. 7. I sit a Queen and am no widow and shall see no sorrow and yet all her sorrows shall then come upon her I know the people of God may over-act their faith and be confident without cause as the Prophet speaks Jer. 2. 37. The Lord hath rejected thy confidences and thou shalt not prosper in them But though I would not yea I dare not be over-bold or presuming yet I would not have any distrustfull or unbelieving God is a Rock and his work is perfect We are sure he hath begun a work why should we not believe he will bring it unto perfection It may be some abroad will object as Rabshakeh once did against Hezekiah and the Jews 2 King 18. 19. Thus saith the great King the King of Assyria What confidence is this wherein thou trustest Thou presumest thou shalt be deliver'd from the invasion of Senacherib What is this confidence saith Rabshakeh tell me thy strength Possibly thou wilt say but they are but vain words I have counsell and strength for the warre Or if thou hast not strength of thy own yet thou hast friends and confederates to assist thee I wonder where Tell me Now on whom dost thou trust that thou rebellest against me If thou wilt not discover the lock wherein thy strength lies then I will doe it for thee Now behold thou trustest upon the staff of this bruised reed even upon Egypt on which if a man lean it will go into a mans hand and pierce it So is Pharaoh King of Egypt unto all that trust on him Thus he sleights his confidences in men And because he knew Hezekiah and the Jews had a reserve when the arm of flesh was broken therefore hetakes them off from that too vers 22. But if ye say unto me We trust in the Lord our God Is not that he whose high places and whose altars Hezekiah hath taken away and hath said to Judah and Jerusalem ye shall worship before this Altar in Jerusalem As if he had said Doe ye build your confidence in God when ye have done God such a disservice as this the defacing and demolishing of his Altars Are ye so audacious as to believe that God will help you when you have thus dishonoured him Can you expect his aid should be the reward of your sacriledge Be ashamed of these hopes make not your God a protectour of your impieties Some I say from abroad may thinke to cut the sinews of our confidence by such an argument What is your confidence to prevail or that the Parliament should prosper Are not they the men who have pull'd down Altars and abolish'd Prelacy Have not they turned out the old Liturgy and dash'd the Ceremonies Have not they done these things by their authority and shall they live To such Objecters I say our confidence gathers life from this Objection These Right Honourable are splendida peccata shining sins indeed and holy impieties If these be your faults they are glorious ones and we may fatten our faith by such doubts cast in from these without We may rather build upon it that you shall prosper because God hath enobled your spirits to doe such things as these even as Hezekiah prospered in those works which yet the railing Rabshakeh supposed his certain ruine There are other Objections against this confidence which are more weighty and sad I will name but three First What so confident that we shall live and yet the Kingdome so abound with sinne When there is so much life in sinne shall such a people live Live and prosper I acknowledge that when we consider the sins and profanenesses the wickednesses and blasphemies which are in the Nation we have just cause in reference to them not only to rejoyce with trembling but to tremble without rejoycing These may give us cause to fear that all the troubles we have hitherto had are but the beginning of our sorrows And that the Lord in stead of turning back our captivity should turn us back into captivity We may have cause to fear that even the great and solemn meeting of this day upon as I may so call it this mountain of our present felicity should be but like Moses his going up to Mount Nebo or the top of Pisgah in the later end of the book of Deuteronomy from thence to view the Land of Canaan which himself should never enter into The Lord may make this happy spectacle but as a short view a transient glimpse of those glories and comforts of those blessings and mercies which peace and union in a setled estate bring forth to a Nation and the word might go out against us all even against Moses and Aaron Magistrates and Ministers even against those who have been most faithfull in the carrying on of this great service and most industrious even against those who have shed most tears and have laid up most prayers even against those who have sweat most or bled most Ye shall all die on this side Jordan Your sins shall consume your carcases in this wildernesse this is acknowledged and what ever the issue be let God be glorified But the Lord doth not account as man accounteth neither are his thoughts as mans thoughts Take but two instances The one Psal 106. 6 7. where the unbelief and provocations of the people of Israel are reported We have sinned with our fathers we have committed iniquity we have done wickedly Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the Sea even at the red Sea Yet he comes in with a non obstante at the 8. verse Neverthelesse he saved them for his Names sake that he might make his mighty power to be known If God will save for his names sake what people is there whom he may not save The other Scripture is Isa 57. 17. For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth What did this smiting effect It follows He went on frowardly in the way of his heart he went on sinning while God was smiting what could any one expect now but that the Lord who smote him before should at the next blow destroy him Yet hear O miracle of mercy I have seen his waies vers 18. What waies repenting waies reforming waies holy waies No his waies the waies of his own froward heart And what will God doe Doth he say I will strike him down in his waies I will kill him in his waies No I have seen his waies and will heal him I will heal the former wounds instead of making new wounds There is more mercy

Christ for favour If Christ would not have had errour to be opposed vvhy hath he left us means both for the opposition and suppression of errour As he hath given a compleat Armour to every Christian wherewith to fight against the vviles and temptations of the devil so he hath given a compleat Armour to his Church vvherewith to fight against all the errours and unsound doctrines of seducers Therefore search the Magazines of the Gospel bring out all the artillery ammunition and weapons stored up there look out all the chains and fetters the vvhips and rods vvhich either the letter of the Gospel or the everlasting equity of the Law hath provided to binde errour vvith or for the back of heresie let them all be imployed and spare not I hope we shall never use I am perswaded vve ought not Antichrists broom to sweep Christs house with or his weapons to fight against errours with Christ hath formed and sharpened weapons for this warre we need not goe to the Popes forge or file We saith the Apostle have weapons in a readinesse to revenge every disobedience They are ready made to our hands vve have them in a readinesse saith Paul let these be sheathed in the bowels of every errour and corrupt opinion and the event will shew a thought that it will not were an infinite disparagement to the wisdome of Christ who hath appointed them the event I say will shew that these weapons of our warfare are not carnall but mighty through God not a wooden dagger or spears of bulrushes no pot-guns or paper-shot as some at least in consequences blaspheme but mighty through God to the casting down of strong-holds and the bringing of every thought into captivity to the obedience of Christ And when errours are more the erroneous tumultuous or blasphemous the generall rules of the word will shew us expedients fit to meet with such distempers If we thus prosecute and oppose the errours of these times which I conceive no man is hindered from doing in his sphear though all the sphears wherein this may be done are not in a desired motion If I say we thus prosecute errour and contend for truth we may keep our hopes alive that as vve are not dead but alive so we shall not die but live that yet Counsels at home and Armies abroad shall prosper that this shall not be the last Thanksgiving day which this great Assembly shall keep for received victories that God will yet go on to crown this Nation with so many mercies as shall fill both the present age and posterity with books and declarations of what God hath vvrought A service to which David engageth himself in the next vvords of the text I shall not die but live and declare the works of the Lord. And declare the works of the Lord. The generall issue of vvhich vvords as considered in conjunction with the former is That all received mercies should be designed to the glory of God This is the design of the Saints when they pray for mercies Joel 2. 14. Who knoweth if he will return and repent and leave a blessing behinde him For vvhom for you Nay Even a meat-offering and a drink-offering to the Lord your God The captive Jews vvere taxed because they fasted forthemselves and not unto God Zech. 7. It must be the project of prayer and fasting that we may receive mercies to honour God with and it should be our project in daies of praise and thanksgiving to honour God vvith the mercies vve have received So much of our lives is as lost and so many of our mercies are as buried with which the name of God is not lifted up and advanced To seek our own glory is not glory or to deal vvith God as the Story speaks of one who vvrote the founders name that had been at the cost and charge of a curious fabrick upon the plaister of the vvall but cut his own name in a marble stone underneath While vvorldly men bestow outward thanks on God Their inward thought is that their houses shall continue for ever and their dwelling place to all generations and they call their lands after their own names Psal 49. 11. To give God a day of vocall praises and to reserve the chief the fattest of the honour to our selves is to mock God in stead of praising him and to commit sacriledge while we are offering holy things But I cannot stay upon that generall Take this in speciall That to declare the works of the Lord is the debt of honour and duty which we ought to pay him for all the work he is pleased to do for us The works of God are his counsels acted Psal 31. 19. O how great is thy goodnesse which thou hast laid up for them that fear thee The goodnesse of God is laid up in what Storehouse doth God lay up this goodnesse Surely in his own brest there he laid up the creation of the world from all eternity and there he laid up the redemption of man and wrought it in the fulnesse of time There he laid up all the deliverances which at any time he hath wrought for his Church O how great is thy goodnesse which ●hou hast laid up then follows which thou hast wrought for them that trust in thee before the sonnes of men The works of God are the goodnesse of God made visible they are as so many beams or raies of the power wisdome faithfulnesse and justice of God God declares himself in his works The invisible things of him from the creation of the world are clearly seen being understood by the things which are made even his eternall power and God-head Rom. 1. 20. The vvork of Creation declares much of God but the works of Providence declare more And as God declares himself in his works so we must declare the works of God But how shall we make this declaration There is a five-fold declaration of the vvorkes of God The first is an Arithmeticall declaration the originall vvord in the text primarily signifies to make a catalogue or an enumeration of things and so of the works of God setting them down by number Thus God himself declares his works Judg. 10. 11 12. Did not I deliver you from the Egyptians and from the Amorites from the children of Ammon and from the Philistines The Zidonians also and the Amalekites and the Maonites did oppresse you and ye cried to me and I delivered you out of their hand Here is nothing but the bare names of deliverances set down seven in number So many you have received from me saith the Lord. As if we should write now The battell at Keinton one The battel at Newbery two The battel at Chereton-Down three At Marston-moor four At Nazeby five At Langport six At Torington seven the disbanding of the late Army in the West without battell which may go for many victories c. And this is a declaration which becometh us some pens have done this to my