what he lists It calleth to minde the crye of the Beasts in the fable when they were inconsultation to submit themselves to the Lion as to their King For when it was alleged it was like enough he would doe they knew not wel what what he listed which they had cause to feare they all cried Praestat unum timere quà m multos Better one Lion doe so then all the Beares and VVolfes and wild bâ—asts of the forest as before they did First then for this that there is a King Secondly for this That a King not many For to have many is a plague for the people's sinnes Not many Nay not two as of late But now Rex indeed one King over all Israel We know when there were two Kings one in Iuda and the other in the Ten Tribes two in one territorie it was a maime and a blemish both That there was not Rex one entire King but two diverse Kings as it were over two halves of a Country The like imperfection was it even the dividing of this one Island under two Sovereignes The reducing of both those under one was promised Israël as an high favour The same to us performed can be no lesse Ezek. 37.22 even that now there is a King indeed REX one KING One and no more absolute entire King over all the Tribes over all Israel Let this be the Second And this our third That not only over Israel but as the words are In Israel These are two different things To speake as the Prophet doth that this King is not Assur For this cause Assur shall be your King is a fearfull threat GOD useth to his people Hos. 11.5 for their unkindnesse To have a meere Alien one from beyond the water as Nebuchodonozor was out of a people whose speech they did not understand One not in but extra Israëlem that is over Israel but neither in it nor of it That this is not our case as it is well knowen some would have had it Therein then must we also acknowledge GOD hath dealt gratiously with us sending us such an one as by more then one or two before this very last of all is come of the Race Royall and is by due and undoubted right a King not only over but in and of Israel Is not this a third And sure this fourth That as He sent us not Assur a stranger so neither sent He a Ieroboam No stranger in birth he but one addicted to a strange worship a stranger in Religion And it was even Mica's religion just As Mica's Countriman he was for both were of Ephraim Who did that which was evill in GOD 's eyes by doing that which was good in his owne and so made Israel to sinne 1. King 15 2â— Such an one He hath not sent us but one that knoweth GOD doth neither favour Mica nor Mica's worship since that was a principall cause why there is a King in Israel that Mica's Idolls might not be set up And then fiftly As not a Ieroboam favouring Mica not a Rehoboam neither who was indeed well for his Religion but otherwise not hable to advise himself and so ready to be advised to the worse One 2. Chro. 10.14 that was ful of great words but so faint-hearted as not able to resist ought that under him every one did what he would for all the King It was as in another case the Prophet speaketh Rex Rex non est Rex It is otherwise 2. Chro 13.17 where Princes are intelligent learned and as David was both religious and wise wise as an Angel of God to discerne good evill Such a King as David a special blessing not omnibus data not given to every people Nay 2. Sam. 19.27 many times not to Israel it selfe May we not report this for a fifth And for a sixth this That not as David neither though he were both gentle and wise which Rehoboam was not For though he were both yet was he so entangled wiâ—h wâ—â—res all his time and forced still by continuall â—â—â—usion of bloud fâ—â—st to recovâ—r and then to maintaine his right as that he vvas rather Dux then Rex in Israël a Generall of an armie raâ—her then a King No but that which addeth stil to the heap of our blessings like Salomon more happy then his father as one that procured to his people peace with all the Nationâ— round about Of him of such an one as hâ— saith the Queene of Saba Because the Lord thy GOD loved Israel â—o â—sâ—ablish it for ever therefore hath he set thee King over them to bring â—hem to and to preserve them in the happy dayes of peace That is indeed the right King to be as Melchisedech King of Salem that is King of peace Heb. 7.2 Esai 9.6 To be as the great King of Israel whose Style is Princeps pacis And last of all which is the complete perfection of all that in and by Him GOD hath not onely sent us a King but a Race and Succession of Kings A blessing yet further a greater hope by blessing him and in him us all with an issue of such hope and with hope still of more Who shall we trust and pray they may stretch their line to the world's end and ever keepe this Land from this plague heer mentioned from dayes whereof it may be said Non erat Rex in Israel Even so Lord Iesus so be it And thus seven times this day praise we GOD for this his sevenfold goodnesse 1 For a King 2 an absolute entire King 3 a King both in and of Israel 4 a King neither favouring nor favoured by Mica 5 a King too wise to endure Feeit quisque quod rectum 6 a King of peace 7 a King who hath already by himselfe and shall for ever by his seed preserve this Land from the evill daies wherein Israël was without a King There is not any one of these Seven but we owe our speciall thankes for it But for them all all that ever we have or can make And these now we offer and present to the Divine Majestie all and togither with our thankes a commixtion of prayers that this blessing of a king in Israel and of this King in Israel may to us and our posteritie long and many yeers yea many times many be continued and we or they often see the renewing of this blessed day Which Almightie GOD graunt c. A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH Anno D. MDCVII IAMES CHAP. I. VER XXII Estote autem factores Verbi non auditores tantum fallentes vosmetipsos And be yee doers of the Word and not hearers onely deceiving your owne selves AN advise or Caution of S. Iames to those that receive the word ingrafted And that so necessary an advise as without which all our receiving the word or hearing Sermons is nothing els saith he but a very coosening or deceiving our selves Which I therefore thought
fall to Prayer Pray saith he if it be possible this thought of thy heart may be forgiven thee Act. 8.22 Prayer serves where it goes no further then thought For the second The King of Ninive and his people they fell to fasting on all hands What was their sinne Nahum will best tell us that He wrott the burden of Ninive Ion. 3.5 Nahum 1.1.3.4 This it was Because of the fornications of the harlott For that kinde of fleshly sinne that was the proper fruit For the third Our example shall be the King of Babylon He had beene a mighty oppressor of his people There have ye now a worldly sinne Dan. 4 7. Breake of thine iniquity with mercie to the poore is Daniel's prescript to him That is the right fruit for sinnes of that nature All may be comprised vnder these three 1. Workes of devotion as Prayer 2. Workes of chastisement of the body as Fasting 3. Workes of mercie as Almes These three betweene them make up the corrective or penall part of repentance Prayer is a fruit of Repentance Psal. â—27 For this cause saith the Penitenâ—iall Psalme even for this and for no other cause shall every one that is so dispâ—sed makâ— his prayer unto thee The penitent Publican's first moving was Luk. 18.10.13 Ier. 2.17 he went up to the Temple to pray Let them pray and say Spare thy People ô LORD and give not over thine inheritance to be a reproch unto the heathen Ion. 3.8 saith IOâ—L in his repentance Let them crie mightily unto the LORD say they of Ninive in theirs And the prayers of DAVID IONAS MANASSES for their owne sinnes of DANIEL EZRA NEHEMIAS for the sinnes of the Land and in a word the Penitentiall Psalmes shew this that were chosen for no other end but to be a taske for penitentiall persons There is one fruit Almes is another A fruit and so by the name of fruit expressely called Rom. 15.28 For by mercie shewed sinnes are forgiven saith SALOMON He that seekes mercie is to shew mercie Pro. 11.17 Pro. 16.6 DANIEL you heard did prescribe it to no lesse person then the King himselfe at Babylon And the same at Ierusalem was a fruit too witnesse Esay 58. Esay 58.7 Breake thy bread to the hungry made by him there a part of true repentance And Zachee shewed as much in his owne happy practise upon himselfe of our SAVIOVR CHRIST 's high approbation Luk. 19.8 There is another fruit Fasting is a third fruit and that a speciall one and so hath alwaies been reputed It appeareth by the three Kings King DAVID who was a religious Prince Not onely by him 1. Sam. 12.16 1. Reg. 21.27 Ion. 3.6 but by King AHAB who was scarce found in religion Nor by them onely but by the King of NINIVE a heathen man who even by the light of Nature brought forth this fruit We name it last but it is indeed first First in Nature first quoad nos First in nature Gen. 3.6 as opposite to the first transgression which was by eating First I am sure quoad nos speaking of us and our country Excesse that way in fare and feeding hath beene and is counted our Gentile vitium our Nationall fault So no fruit that our Nation is more bound to bring forth then it For Esca ventri and venter escis meat for the belly and the belly for meate it no where reigneth so much This is a third fruit A fruit which if we would frame our selves to bring forth in kind there would come with it both the other fruits besides For if we could so fast as we should it would abate lust certainely which otherwise keepe the body high you shall hardly bring lowe that fruit And if we could so fast it would mend our devotion much our prayers would not be so full of yawning as we find them that fruit And if we could so fast there would be the more left to enable us to be so much the more plentifull in Almes then we be that fruit So as a good encrease or yeeld would come of this third fruit well brought forth b What these workes are in generall These three in speciall are chosen out but in generall any as well as these There is a way how it is possible there is not a vertue of them all but you may make the worke of it a fruit of repentance In morall matters it holds ever Finis dat formam the end that gives the forme and so the true essence to every worke Insomuch as the worke is reckoned a fruit not of that vertue from whence it proceeds by which it is done but of that vertue to which it referrs for whose end it is done Nay it falls out often so as an act of vertue as Prayer Fasting Almes done for a vitious end suppose for vaine-glorie loseth his owne kind and becomes the proper act of that vice it is done for So powerfull a thing is the End in moralibus Whereby it comes to passe the worke of any vertue be it what it will vndertaken with a mind and intent or as we say animo corrigendi enjoyned eo nomine referred to that alters the nature and becomes a worke of Iustice corrective and so a fruit of repentance For even in these three before remembred so it goes Almes of it selfe is a worke of charity Fasting properly an act of the vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence Prayer of his owne nature a worke of religious worship But Almes done some way to amerce our selves Fasting done animo castigandi corpus Prayer imposed as a task-worke to spend so much time to stand so long bent at it all these thus referred still with an eye to that change their nature and become acts penall and so fruits of Repentance Of fruits we said at first two Vses there are First to be offered as a present So The Vse of this fruit 1. As an Offering IACOâ— sent them to the * Gen. 43.11 Governour of Aegypt For the first we have in all but three things to offer unto GOD to present to honour Him with The 1 Spirit or Soule 2 the body and 3 our worldly goods 1 The offering of the soule is the powring it out in prayer and other workes of that kind 2 Of the body the chastening it by exercises that way tending 3 Of our goods by distributing and doing good with them in Almes and offerings Supposing the sinne-offering in the Law best to suite with repentance as it doth 1 A sorrowfull spirit is a sacrifice to GOD that we know Psal. 51.17 2 and no reason but a chastened body should be so likewise 3 and why the price and charges of the Sacrifice should not come into the reckoning I see not which was part of their worldly State which being distributed and done good withall in meat and drinke offerings this the Apostle calleth a sacrifice wherewith GOD is well pleased
supple us And as His Types so his Names the e Io 15.26 Spirit of truth the f Esai 11.2 Spirit of counseile the Spirit of holinesse the Spirit of comfort And according to His severall faculties we to invocate or call for Him by that name that is most for our use or present occasion For all these He looks we should send for Him Our error is as if he were onely for one use or office for comfort alone so in all others we let him alone if never in heavines never looke after him or care once to heare of him But He is for advise and direction also No lesse Paracletus a counselor then Paracletus a comforter He is not sent by CHRIST to comfort onely Ye may see by the very next words the first thing he doth when He commeth is He shall reprove Vers. 8. which is far from comforting But sent He is as well to mediate with us for GOD as with GOD for us GOD 's Paracletus His Sollicitor to call on us for our duety as our Paracletus or Comforter to minister us comfort in time of need Our manner is we love to be left to our selves in our consultations to advise with flesh and blood thence to take our direction all our life and when we must part then send for Him for a little comfort and there is all the use we have of Him But he that will have comfort from Him must also take counseile of him have use of him as well against error and sinfull life as against heavinesse of minde If not heere is your doome where you have had your counseile there seeke your comfort he that hath beene your Counseilour all the time of your life let him be your Comforter at the houre of your death And good reason he will not be Paracletus at halves to stand by at all els and onely to be sent for in our infirmitie Base it is to send for him never but when in extreme need but even otherwise extra casum necessitatis for entertaining of acquaintance and to grow familiar as we use to doe those we delight in The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giveth as much He should be neer us by us one ordinarie not a stranger to call or send for a great way of It is so expedient and he may know us throughly and we him the best and neerest way to finde sure comfort when most we shall need it For be that should minister it soundly indeed had need be familiarly acquainted with the state of our soules that he may be ready and ripe then To goe to a Lawyer 's reading and not heare it serves us not for our worldly doubts nor to heare the Physique lecture for the complaints of our bodyes No we make them Paracletos we call them to us we question with them in particular we have private conference about our estates Onely for our soule 's affayres it is enough to take our directions in open churches and there delivered in grosse private conference we endure not a Paracletus there we need not One we must have to know throughly the estate of our lands or goods One we must have intirely acquainted with the estate of our body In our soules it holdeth not I say no more it were good in did We make him a stranger all our life long He is Paraclitus as they were wont to pronounce him truly Paraclitus one whom we declined and looked over our shoulders at And then in our extremitie sodenly He is Paracletus we seek and send for him we would come a little acquainted with him Mat. 25.12 But take we heed of Nescio vos It is a true answer We take too little a time to breed acquaintance in Neâ—cio vos I feare they finde that so seeke him Paracletus they doe not Paraclitus rather This of Paracletus Now of Mittam the 1 time and the 2 manner 2. His sending 1. The time Mittaâ— both are to the purpose The time that when He sends we make ready for Him The time of the yeâ—re was this time in the Spring the fairest and best part of it The time of the moneth the third day so they deduce from the fifteenth day the day of the Passeover and so fifty dayes it will so fall out by calculation that is the beginning of the moneth The time of the day it was before the third houre that is Act. 2.15 nine of the clock in the morning plainly So it was still prime These teach us it would be in our prime the time of health and strength when we lay the grounds of our comfort not to tarry till the frost and snow of our life till the evill dayes come Eccles. 12. and the yeares approach whereof we shall say we have no pleasure in them He in the spring we in the end of the yeare He in the beginning of the moneth we in the last quarter nay even pridiè calendas He before nine in the morning we not till after nine at night If we will keepe time with him we know what His time is of sending The manner is best and it is in the body of the word As the Spirit of truth â— The manner Per Paraclesiâ— by preaching as the Holy Ghost by prayer the Paracletus we know what he meaneth per Paraclesin by invitation As the Dove to baptisme the Winde to prayer Asperâ—ios attraxi Spiritum Psal. 119.131 the tongue to a sermon the Paracletus to Paraclesis as it were a refreshing so 1. Cor. 10.3.4 friends meete and nourish love and amitie one with another And even humanum dicere after naturall men when our spirits are spent and we wax faint to recover them or never in the naturall man it is done no way more kindly then by nourishment specially such as is apt to bâ—eed them as one kinde is more apt then other There is a spirituall meat and a spirituall drinke saith the Apostle in which kinde there is none so apt to procreate the Spirit in us as that flesh and blood which was it selfe conceived and procreate by the Spirit and therefore full of spirit and life to them that partake it It is sure to invite and allure the Spirit to come there is no more effectuall way none whither Christ will send Him or whither He will come more willingly then to the presence of the most holy Mysteries And namely at this feast concerning which our Saviour CHRIST 's voyce is to sound in our eares Si quis sitiat veniat ad me If any thirst let him come to me and drinke Ioh. 7.39 Which He meant and spake saith Saint Iohn of the spirit which was to be given at that time of especially when He was newly glorified De meo accipiet saith CHRIST of Him and it is no where more truly fulfilled that He shall take of CHRIST 's and give it us then it is done of that Ver. 14.
worse for the soule therefore simply worse Worse for that would have wasted but to the ground and there left but this should have fetched up foundations and ground and all Worse certainly for that should have consumed but Samaritans onely but this for the good of the Catholique cause Samaritans and Iewes both Yea such as themselves were Disciples and Iames and Iohn too if they had been there for companie Worse for this had the shew of an example Sicut fecit Elias but ours Sicut fecit who Not Sicut fecit Elias No Sicut without example Never the like entered into the heart of any that carried but the shape of a man So still the advantage on our side Now for the deliverie when all is done that which was saved heer was but a poore towne without a name I should much wrong that famous Assembly and flower of the Kingdome if I should offer to compare it with that either in quantitie alas like little Zoar to great Ninive or in qualitie when in ours to say nothing of the rest One there was more worth then ten thousand such as they 2. Sam. 18.3 we have good Scripture for it These heer were rebuked but verbally on earth Ours really rebuked from heaven Really rebuked in their intention by miraculous disappointing the execution And themselves put to a foule rebuke besides GOD first blowing their owne powder in their faces to write their sinne there and after making their bowells their mercilesse bowells to be consumed with fire within the very view of that place which they had meant to consume with fire and all Vs in it CHRIST came to save us There be manifest stepps of His comming Apparant first in that He made them they could not conteine their owne spirits but brought them out by their owne dicimus made them take penn and paper and tell it out themselves and so become the instruments of their own destruction which is the worst of all Againe He came when He gave His Majestie understanding to read the riddle of so soon as the letter is burnt to construe the dialect of these unknowne spirits and pick it out of a period as dark as the cellar was dark where the powder lay There is but one comming in the text He came not to destroy but to save Heer were two in ours both commings of CHRIST 1 He came not to destroy but to save us in mercie 2 He came not to save but destroy them His second comming in judgement To conclude This one notable difference there is on our side They should have been destroyed by miracle and we were saved by miracle The right hand of the LORD brought it to passe which is of all others Psal. 118.16 the most welcome deliverance And shall I then upon all this make a motion Master wilt thou we speake to these whom thou hast delivered that seing thou tookst order the fire should not ascend to consume them they would take order their prayers may ascend up and as the odours of the Saint's phialls burne before Thee still and never consume but be this day ever a sweet smell in Thy presence Their fire they came to put under the earth CHRIST would not have burne another fire He came to put upon earth Luke 12.49 and His desire is that it should burne even that fire whereon the incense of our devotion and the same fire of our praise burne before GOD and be in odorem suavitatis We were appointed Eph. 5.2 â—o be made a sacrifice If Isaac be saved shall nothing be offered in his stead Shall we not thank GOD that he was better to them then Iames and Iohn and to us better then those were that will needs thrust themselves to be of His societie That when this dicimus was said of us too stayed it at dicimus and never lett it come to perâ—icimus miraculously made knowne these unknowne spirits that He turned and rebâ—ked the motion and the spirits that made it that He came once and twice to save 〈◊〉 and destroy them If we shall let us then do it let our soules magnifie the Lord Luke 1.46 and our spirits rejoyce in Goâ— our Saviour that the beginning of the Text and of our case was fire to consume them in the first verse that the end was non perdere sed salvare in the last Such may ever be the end of all attempts to destroy us So may He come still and still as heer He came never to destroy ever to save us And as oft as He to save us so oft we to praise Him And GOD grant that this answer heer of CHRIST may serve for a determination of this case for ever and every Christian be so resolved by it as the like never come in speech more by any dicimus But if as we know not what spirits are abroad that every destroying spirit may be rebuked and every State preserved as this town heer was and as we all were this Day And ever as He doth save still we may praise still and ever magnifie His mercie that endureth for ever Psal. 136.1 Amen A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL on the V. of November A. D. MDCXII LAMENT CHAP. III. VER XXII Misericordiae DOMINI quia non sumus consumpti quia non defecerunt miserationes Ejus It is the Lord 's mercies that we are not consumed because His compassions faile not THE verse is not amisse The booke suits not so well For this joyfull day of our great and famous Deliverance CHRIST 's Luk. 7.32 tibijs cecinimus is more meete then Iohn Baptist's Planximus and David's harp then Ieremie's Lamentations This I know commeth to your mindes at the mention of this melancholique booke But yet if we weigh our case well not what it fell out to be but what it was ment to have beene the very booke will not seeme so out of season For this very day should it not have beene a day of lamentation to the whole land was it not so marked in their â—â—lendar And they had had their wills would they not have given matter of mâ—king a booke of Lamentations over this State and that another manner Book 〈◊〉 more and with longer Chapters then this of Ieremie's By the mercie of GOD it proved otherwise But what shall we so entend the day what it is as we forgett what it was like to have beene No the booke and the verse Iuxta se posita will do well one sett out the other as the blacke-worke doth the white The Booke putt us in minde but for GOD 's mercie in what case we might have beene The Verse by GOD 's mercie what we are And even to thanke Him that our lott was to hitt the verse and misse the booke to fall within the one and without the other The truth is I had a desire That Misericordiae Domini might have their day and this day I thought to dedicate chiefly to
works Psalme 91.13 Psalme 110.1 with Super Aspidem et Basiliscum to tread upon them to make His enemies His footstoole and so a Super Over them too And now we have set Mercie in her Chariot of triumph In which if ever she sate IIII. The Super of our Duety she sate in the Super omnia of this Day Let us now come to the last Super the Super of â—â—ety remaining upon the head of all God's works for His mercie over them all but â—mong them all and above them all upon our heads if it were but for the sovereigne Mercie of this Day what we are in Super to GOD for it The Super upon all GOD 's works followes in the words next ensuing From his works a Verse 10. Confiteantur Are His mercies over all his works Why then b Verse 21. O all ye works of the Lord all flesh Psal. 150.6 every thing that hath breath but chiefly his chiefe worke the sonns of men d Psal. 117.1 the nations and the kindreds of the earth come all to confession all ow this to confesse at least Confesse what Nothing but mercie and the Super of the Mercie Nothing but that it is as it is do but as God doth exalt it place it where He setts it Let the deep say it is over me and the drie land say it is over me and so of the rest every one so many works so many confessions There is a further Super upon His Saints they owe more to Him then His ordinarie works His works but to confesse His Saints to confesse and blesse both From his Sainâ—s Verse 10. Psal. 65.1 They are double works needle-worke on both sides more becomes them Te decet hymnus in Sion Both to confesse it is above all and to blesse and praise it above all For if it be above all it followes more praise is to come to Him for it then for all If Mercie above all the praise of His mercie above the praises of all There is a further Super yet upon us that have found and felt the Super of it From Vt. the Non taliter say I above works and Saints both All are bound but we that are heer suâ—er omnes more then all we We that should have been Martyrs of Satan's crueltie it stands us in hand to be Confessors of God's Mercie as to which we owe even our selves our selves and our safetie safetie of soules and bodies every one of us Then let the King Queen and Prince let all the three Estates let the whole Land delivered by it from a Chaos of confusion let our soules which he hath held in life let our bodies which He hath kept together from flying in pieces let all think on it think how to thank him for it say and sing and celebrate it above all We above all for it above all For if ever Mercie were over worke of His if ever Worke of His under it directly it was so over us and we so under it this Day If ever of any it might be avowed or to any applied If ever any might rightly and truely upon good and just cause say or sing this verse we of this land may do both It will fitt out mouthes best best become us For such a Worke did He shew on us this Day as if Mercie have a Super omnia of other this may claime a Super omnia of it of Mercie it selfe His Mercie is not so high â—bove the rest of His works as this Daye 's Worke high above the works of it That supreme to all this supreme to it Mercie in it even above it selfe We then that have had such a Super in this Super we of all others nay more then 〈◊〉 others to have it yet more specially recommended A bare confession will not sâ—rve but the highest confession of all to take the Oath of the Supremaciâ— of it We if â—ver any to say it and sweare it if it had not been in sovereigne manner over some of His works that is our selves we had beene full low yet this infra infimâ—s beneath under all his workes not now above ground to speake and to heare of this theme Let it then claime the supremacie in our Confiteantur and in our Benedicant both â—bove works Saints and all And that not mentally or verbally alone in heart â—o to hold and in tongue so to report it but which is worth all really in worke so to eâ—presse it I meane as our thanks for His mercie above all our thanks so our works of Mercie above all our works But be they so His are so are ours I would to God â— could say they were but sure they are not His mercie above all his works With 〈◊〉 in this point it is cleane contrarie all our works above our mercie The least the last the lowest part of our workes are our workes of mercie the fewest in number the poorest in value the slightest in regard Indeed infra omnia with us they But sure GOD in thus setting it above all his workes sheweth He would have it with us so too That which is Super omnia Ejus to be Super omnia nostra as above all His so above all ours likewise And CHRIST our SAVIOVR would have it so His Estote Luc. 6.36 is Estote misericordes and how not barely Estote but Estote sicut Pater vester coelestis Mercifull as He. And how is He So as with Him it is above all To imitate Him then in this let it be highest with us as with Him it is highest Sure we are not right till it be with us so too As in GOD 's so in ours above ours above them all That so it may have the Supremacie in Confiteantur in Benedicant in praise â—nd thankes in words and workes and all To sett of the Super of this day then and to conclude If the generalitie of His works confesse Him for theirs and the specialitie of his Saints blesse Him for theirs what are we to doe how to confesse how to blesse for the singular Mercie of this Day and let all others goe Psal. 71.8 Sure our mouthes to be filled with praise as the Sea and our voice in sounding it out as the noise of his waves and we to cover the heavens with praise as with clouds for it But we are not able to praise Thee ô Lord or to extoll thy Name for one of a thousand Nay not for one of the many millions of the great Mercies which thou hast shewed upon us and upon our children How often hast thou ridd us from Plague freed us from Famine saved us from the Sword from our enemies compassing us round from the Fleet that came to make us no more a people Even before this Day we now hold before it and since it have not Thy compassions withdrawen themselves from us But this Day this Day above all daies have they shewed it Super omnia