Die Lunae Novemb. 9. 1646. ORdered by the Commons assembled in Parliament that Mr Strode doe give thanks to Mr Strong for the great paines he took in the Sermon which he Preached at the entreaty of this House at Margarets Westminster on Thursday last being the fifth of November the day of the damnable Powder Treason and that he be desired to print his Sermon And that hee have the same Priviledge as others have in the printing of their Sermons H. Elsynge Cler. Parl. D. Com. I doe appoint Francis Tyton Stationer to Print my Sermon William Strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Commemoration and Exaltation OF MERCY DELIVERED IN A SERMON Preached to the Honourable the HOUSE of COMMONS at Margarets Westminster Novemb. 5. 1646. Being the day of their publike thanksgiving for that eminent and Ancient Mercy the Deliverance of them and the whole Kingdome in them from the Popish and Hellish Conspiracy of the Powder Treason By WILLIAM STRONG a Member of the Assembly of Divines ESAY 54.15 Behold they shall surely gather together but not by me whosoever shall gather together against thee shall fall for thy sake VERS 17. No weapon that is formed against thee shall prosper and every tongue that shall rise against thee in judgement thou shalt condemn This is the heritage of the servants of the Lord and their righteousnesse is of me saith the Lord. Quae Deâ—s contulit gratis tollit ingratis Quod iâ—lo dante fit nostrum nobis superbientibus fit alienum August Homil. 14. LONDON Printed for Francis Tyton at the three Daggers neare the Inner Temple 〈…〉 To the Honourable THE COMMONS OF ENGLAND Assembled in PARLIAMENT GOD hath made all his Ministers Stewards 1 Cor. 4.1.2 and a great Trust hee hath committed to them Heb. 13.17 The mysteries of God 2 Cor. 2.17 and the soules of men That they may rightly discharge this Trust 2 Cor. 3 11. a double qualification is required in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4. â—4 sincerity of spirit and liberty of speach We are neither to use a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleight of hand to wrest the word to our sense nor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to temper it to the lusts of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Mart. Epist ad Lenam Serenum 2 Cor. 4. 2. Ier. 23.31 Let false Prophets smooth their tongues and fill the eares of deluded soules with spirituall flatteries Those that God hath sent must speak as the Oracles of God not sparing the sinnes nor fearing the faces of men least they be confounded before them And amongst all that confluence of mercy which I desire may be powred down upon your Honourable Assembly from Heaven this is not the least that God may give you and continue unto you Pastors after his owne heart who may discharge their trust with boldnesse and faithfulnesse towards God and you and that you may receive with meeknesse the engraffed word which is able to save your soules What is here presented to your veiw I hope gave no offence in the delivery neither will it in the reveiw being made publike by your command However I have discharged what I apprehended to bee my duty Bonae res neminem scandalizant nisi malaâ—â—â—entem Tertul de veland virgin cap. 7. to God to you and to the whole Kingdome in you for the wounds of this people will never be healed with sweet words If any one shall conceive something to be spoken here as savouring of too much boldnesse and plainnesse I must answer him with Salvian in a like case Non à mea sibi haec linguâ dici aestimet sed à conscienti suâ It is not my tongue but his own heart which makes the Application Two great evils God hath blamed in his people in all Ages Vt accipinat importuni donec acceperunt inquieti â—bi acceâ—erunt ingrati Bern. de consider l. 4. c. 2. unthankfulnesse for mercies and wantonnesse under them 1. Vnthankfulnesse Wee are very apt to bee importunate for mercies when we want them and to despise and under-value them when we doe enjoy them It s a very hard matter to have the same esteeme of them in our prayses which we had in our prayers God hath honoured loaden yea crowned you with mercies his faithfulnesse and truth hath been your sheild and buckler Hee hath not onely given you these Ancient mercies that of 88 and this The Remembrance of which you did upon this day celebrate but hee hath shewed you greater things then these that you and the world may wonder hee hath since delivered you from many invincible Armadoes and many Powder Plots at once Let these mercies never wax old to you Haec beneficii intet duos lex est Alter statim oblivisci debet dati alter accepti nunquam Sen. de benes l. 2. c. 10. it is an evill that we are all prone to that as time will weare out the sense of sinne so it will the esteeme of mercy and hee that shall keep either the one or the other alway fresh before him had need be annointed daily with fresh Oyle Docuerunt linguam suam grandia loqui cum operentur exigua Largissimi promissores parrissimi exhibitores c. Bern. de confider l. 4. c. 2. Neither should our thankfulnesse bee onely the fruit of the Lips but of the Life The Lord is better pleased with the language of our hands then with the language of our tongues And this must not be for a day and no more mercies are eternall obligations and while wee enjoy the fruit of them it s but reasonable that God should have the glory and that we should say with Hezekiah The Lord was ready to save us therefore wee will sing our songs to the stringed instruments all the dayes of our life in the house of the Lord Esay 38.20 2. Wantonnesse under mercies Iesuron may wax fat and kick and when the filling of a people is according to their pasture Deut. 32.15 Ieshuron à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit solicite observavit quia Israelitae viderunt presentiam gloriae divinae Shind l. Hos 13.6 their hearts may be lifted up and they may forget the Lord It was Vzziah his sinne and ruine hee was mightily helped till he was strong and then his heâ—rt was lifted up to his own destruction To loose the fruit of an affliction is a great provocation but much more the fruit of a mercy when cords of love make a people sit more loose from God to draw iniquity with cords of mercy this is the highest way of sinning It s a great testimony that is given of Iehosaphat The Lord established the Kingdome in his hand 2 Chron. 26.15 Perdidistis utilitatem calamitatis miserremi facti estis pessimi pâ—rmansistis Austin de civit l. 1. c. 33. 2 Chron. 17.5.6
their owne craftinesse 3. The more consident an enemy is of successe the greater is the mercy in such a Deliverance when they are folded together as thornes in a confederacy and drunken with confidence as drunkards then they shall be consumed as stubble fully dry Nah. 1.10 The Conspirators said heaven and earth had agreed together to avenge the iniquity of these times and the Hereticks shall receive a blow and never know who hurt them c. But as Luther said in another case Aliter decretum est in Caelo Mich. 5.12 They knew not the thoughts of the Lord neither understood they his counsell he did laugh them to scorne did blow upon their counsell made the devise to be of none effect and wherein they concluded with themselves proudly hee was above them 4. The more immediatly the hand of God is seene in any deliverance the greater it is Hâ—b 3.8.9 Esay 52.10 when the Lord makes his bow naked and his arme bare and doth ride for his peoples safety upon his charets of salvation Here the children were come to the birth the vault was digged the Powder prepared the Billets placed and all the Instruments of death ready and the Actors and Confederates most of them gone into the Countrey to expect the fatall blow Now is God a help found in the time of trouble Psal 46.1 cum duplicantur lateres veniet Moses is the Hebrew Proverb that wee may for ever to posterity leave this Inscription upon this mercy Iehovah Iireh in the Mount will the Lord bee seene 5. That it should not end only in our Deliverance but in the enemies destruction and we wash our feet in the blood of the wicked this doth much exalt a mercy when wicked men are snared in the work of their own hand fall into their own pit necis artificem arte perire sua Esay 33.11 when their own breath shall be as fire to devour themselves And the heads of these Conspirators stand as publike Monuments of the justice of God and man upon the top of that house which they did desire to have turned upside down In this God gave you the head of Leviathan for food to your faith in all that wildernesse of troubles and feares which he hath since led you through Zach. 2. Theodoret. in loc And hath been as a wall of fire round about you Qui cominus arceat eminus terreat for he hath said all that are incensed against thee shall be ashamed and confounded they shall be as nothing and all they that strive with thee shall perish Esai 41.11 Such considerations as these will raise the esteeme of the mercy and make it glorious in our eyes Let us now conclude this first point with the close of Deborahs Song so let all thine enemies perish oh Lord but let them that love him be as the Sunne when it goeth forth in his might Iudg. 5.31 Doct. 2 Let us now come unto the second point proposed which was That the revolt of a people into former sinnes after they have received great Deliverance is a great provocation and therefore that which a thankfull heart abhorres should we againe break thy Commandements the Interrogation hath the force of negation a detestation Here for explication we will only propose to you these three things 1. That the evill heart of man is exceeding prone to a revolt Hos 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to back sliding the word signifieth suspensi men that are alwayes in doubt certaine and resolved of nothing the same word that is used Deut. 28.66 thy life shall hang in doubt before thee It may be while they are under the sharpnesse of some affliction and the gall and wormwood is yet in their mouthes or under the fresh apprehension of some late mercy they may seem then to be through for God and carryed on to holinesse and reformation with a full saile But they are as unresolved men quickly turned about to the contrary point of the Compasse Heb. 10.39 and they draw back to perdition as fast as they did seeme before to put forward to salvation and to turn again to folly with as much earnestnesse as before Psal 85.9 they seemed to turn to God and duty their righteousnesse is as a morning dow and they start aside as a broken bow And therefore it s the title that God puts upon his own people above all other Nations bâ—ck-sliding Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 3.6 14 22. the word signifies a people râ—versed and turned backward that had made a defection from what they were or at least did seeme to be And the great mercy promised to this people when the Lord shall return to them is that he will heâ—le their back-slidings Hos 14.45 and then they need not feare â—uâ— of all other thingâ— shall be a healing for then his anger is turned away and be will â—e as the dew to Israel 2. It hath been the glory of Gods people and also their glorying that they have not made defection and revolt from God in the greatest straitoâ— Psal 44.17.18.19 Thou hast â—ore broken us in the place of Dragons and covered us with the shadow of death though all this become upon us yet have we not forgotten thee neither have we dealt falsely in thy Covenant our heart is not turned back neither have our steps declined from thy way To some men prosperity is a greater triall then adversity and proveâ— a more dangerous meanes of back-sliding Hazael when he heard what was Prophesied of him his present resolutions were such that he thought it was more suitable to the nature of a dog then a man and therefore answeâ—s Is thy servant a dog 2. King 8.13 that be should doe this gâ—eat thing The Prophet makeâ— him no answer but this The Lord hath shamedâ—ne that thou shalt be King over Syria and then the change of his condition would soone change his present resolution and manifest to the would that he was such a dog indeed Many mens hearts change with their estates and their lostâ— rise with their outward pomp and greatnesse many a man had never been so wicked if he had not been so great Now if it be an evill to revolt from God in adversity then it is much more in prosperity to turn from him when he blesseth us is a greater provocation then to turn from him when he smiteth us 3. There is a fourefold revolt or back-sliding from God which the Scripture taxeth men for and every one is a degree and step unto the other 1. In Apprehensions when a man hath not the same judgement and esteeme of God of reconciliation and communion with him of Christ and an interest in him of grace and the meanes of grace of holinesse and of the Saints of God his holy ones which he had in times past This the Apostle blames the Galations for cap. 4.15 when he first preached among
His vincit qui se vincit in victoria and all Iudah brought him presents and hee had riches and honours in abundance and his heart was lift up in the wayes of the Lord. Wee should be like a spire Steeple which is minimus in summo least in our own eyes when God hath made us greatest in the eyes of other men we should acknowledge the Lord to bee the God of our mercies make him the God of our prayses and consecrate not onely the mercy to him with Hannah but our selves also as Hezekiah exhorteth to give the hand and as the Churches of Macedonia did who gave themselves to the Lord. 2 Chron. 30.8 There is as great danger of mercies as of any of Gods dispensations 2 Cor. 8.5 Our mercies may become our snares and that which should have beene for our welfare may become a trap to take us for the ground that drinks in this raine of mercies as well as that of ordinances and brings not forth herbes meet for him by whom it is dressed is nigh to cursing These will make the sinnes of people like Summer fruits Socrati cum multa multi pro suis quisque facultâ—hus offerrent Aescâ—ines pauper Audâ—tor Nihil inquit dignum te quod dare tibi possim inveâ—â—o Itaque dono tâ—bi quod unum habeo me ipsum Sen. de benef l. â— c. 8. Amos 8.1 ripen them the sooner If it prove so with us wee must remember that there bee changes of the right hand of the most high Psal 77 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatâ—ones dexiera Cal. hee may repent of these mercies as he did that he had made Saul King he may become our enemy and fight against us and may resolve to destroy us after he hath done us good The light that God hath caused to rise to us in obscurity Iosh 24.20 Zach. 14.6 is such as is neither clear nor dark we are in continuo crepusculo we cannot as yet say all our feares are over and that the Sunne hath risen upon us to a perfect day and hence it comes to passe every mans heart is become a merchant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 38.10 traffiking too and fro not knowing where to rest Leave your former mercies with God but so as to improve them for God while you doe enjoy them commit the keeping of your mercies to him as well as of your soules in well doing that if he change his hand towards you againe your hearts may not reproach you and say the time was we had a price in our hand but wee had no heart Let your mercies make you more faithfull more fruitfull and then doubt not but if God lead you into new troubles if the bush be brought into the fire againe the good will of him that dwelt in the bush shall bee with you And though the Enemy now his power is gone sets all his Policy on work and it may bee hopes to effect that by the one which hee could not by the other Yet the GOD of your salvation who hath given you these former mercies Psal 74.14 as the Head of Leviathan for food to your faith and hath in the latter mercies opened to you in the Valley of Achor a doore of hope Hos 2.15 I say the same GOD who hath taken the Lions will in his own time take the Foxes also For hee takes the wise in their owne craftinesse Which is the daily prayer and shall be the constant expectation of him Who is devoted to your Service in the Gospel William Strong A SERMON PREACHED Before the Honourable HOUSE of COMMONS At their late Solemn Thanksgiving the 5th of November 1646. EZRA 9.13.14 After all that is come upon us for our evill deeds and for our great trespasse seeing that thou our God hast punished us lesse then our iniquities deserve and hast given us such a deliverance as this Should we againe break thy Commandements and joyne in affinity with the people of these abominations wouldst thou not be angry with us till thou hadst consumed us so that there should be no remnant nor escaping ALL well ordered States have their publike Records 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 15.23 16.5 Ezra 4.15 6.1 Hest 6.1 in which as in a common Treasury all the memorable Acts of that Kingdome are reserved to be transmitted to posterity God in his Kingdome also loves to have such Registers and Chronicles kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 62.6 of all his speciall dispensations He hath made his wonderfull works to be remembred Psal 111.4 And the Scripture tels us that God hath Recorders Officers maintained to this end sc all those that have pleasure in them and the Table in which they are recorded is their heart which should be written as the Prophets role within and without both of the word and the works of God a Table of mercy and and a Table of duty For seeing God hath a Book of Remembrance of our works written before him Mal. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is but equall that we should have a book of Remembrance of his works written before us and to read over this book is to be a great part of the labour of a mans whole life Perusing the Annals of England we finde Anno 1605. a glorious deliverance recorded which God vouchsafed to the Representative body of this Nation and in them to the whole Kingdome from a Popish and hellish Conspiracy of long deliberation and sudden execution The wood was laid in order and the child as it were bound upon the wood the knife prepared and the hand lifted up and then came the voyce from heaven stay thine hand To read over the Records of this mercy is the occasion of this solemnity that we may delight our selves in the goodnesse of the Lord and say Our God is the God of salvations to God the Lord belong the issues from death that we stand upon the Red Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 68.20 and view the head of this Leviathan broken and write upon the mercy a new Higgaion Selab Psâ—l 9.16 as matter of most serious Meditation The words read unto you were uttered upon a farre different occasion from this of ours that being to them a time of publike Humiliation This to us a time of publike thanksgiving they were met together to bewaile their sinnes against God and we are met to rejoyce in Gods goodnesse towards us But it is Tertullians rule specialiter pronunciata generaliter sapiunt De spectaâ—ul c. 3. The Scripture like a well drawn Picture hath an eye upon every one that comes into the roome and therefore the instructions may be as proper to us as unto them though the occasion be different The Text containes a serious and hearty detestation of a revolt into former sinnes enforced by these three Arguments 1. Taken from the justice of God and the remembrance of his former
on the contrary wheresoever he seeth any thing of God he hath high apprehensions of it whether it be in nature or providence 1. In nature Luther relates a Story of two Cardinals riding to the Councell of Constance by the way they heard a shephead weeping and bewailing himselfe bitterly one of the Cardinals moved with compassion turned aside out of the way to comfort him as his necessity should require and he found him looking upon an ugly Toade and he told him he could not but weep in consideration of the goodnesse of God and his own unthankfulnesse that God had not made him such a creature as this With which the Cardinall was so affected that he fell off his Mule in a swound and comming to himselfe againe he continually cryed out well said St Augustine the unlearned take heaven by violence and we with our learning wallow in the delights of flesh and blood 2. In providence there is not the falling of a sparrow the turning of the winde the changings of councels the alteration of affections or the answer of the tongue but they look upon them as great because they come from God and are acted by great Instruments unto glorious ends for the spirit of the living creatures is in the wheeles Ezech. 1.20 Thirdly They are deeply apprehensive of their own vilenesse and unworthinesse of the least mercy They maintaine in themselves a constant poverty of spirit and the mercy must needs rise high when the man falls low a gracious heart sayes with Abraham I am but dust and ashes with Iacob I am lesse then the least of thy mercies with David I am a worme and no man with Paul I am nothing with Bernard tanquam monstrum inter filios Dei sto with Eccebolius calcate me salem insipidum with Hooper thou art heaven I am Hell When men have such low apprehensions of themselves they must needs have high thoughts of the mercies the Schooles say humility is vacuum spirituale so is pride plenetudo diabolica a fulnesse from Saâ—an a person that is great in his own eyes is ready to think as every honour so every mercy too small for him Vse 1. It should stirre up all our hearts to set a high price upon this present mercy Gods eye is upon your spirits in your dayes of Thanksgiving as well as in your dayes of Humiliation and as not to be affected with the sin and judgement in the one is a great provocation It was revealed in mine eares by the Lord of Hosts Esay 22.12.13.14 surely this iniquity shall not be purged from you till you dye c. So not to be affected with the mercy in the other Psal 78.42 They remembred not his hand nor the day when he delivered them from the enemy As it is acceptation with God which we should chiefly look at in all our services so it is acceptance with us which God chiefly looks at in all his mercies that we should count them worthy of all acceptation It is our acceptance of the mercy that will make our Thanksgiving to be accepted this makes God to smell a savor of rest Gâ—n â— 2â— Iâ—â—â—â— 22.3 this prepares for him an habitation where next to heaven he loves to dwell for he inhabites the prayses of Israel I hope we are not come into Gods presence this day barely in a forme to keep an Anniversary remembrance according to custome and no more There are these foure ends which we ought to propose to our selves and neither of them can be obtained unlesse the mercy be great in our eyes First we are met this day that God may be exalted that we may make his prayse glorious now the glory of God is twofold essentialis or manifestativa the first is the excellency of the divine nature in it selfe the second is the shining forth of this excellency unto us and our reflexion thereof unto God again The highest way of our honouring God lies in high apprehensions of him being overwhelmed with his excellency seeing light in his light which is that way of glory which he hath reserved for himselfe in heaven to speak high words of God when men have low apprehensions of him this is not to honour him as a God If therefore the apprehension of the mercy doth not arise in your hearts God is not exalted in your prayses Secondly We are met this day that our hearts may be enlarged Revel 5.8 The Saints are said every one of them to have harps and goldenvials full of odors these vials are their hearts these odors glorious apprehensions and fervent affections therefore when men come to heaven their faculties shall be enlarged their apprehensions raised this is Domus militiae that Domus laetitiae Bern. l. â— Cap. 14. Gellius speaks of men whose words are ore nata non pectore as there are prayers so borne so are there prayses and these never enlarge the heart The prayses of the Saints are melody in the heart to the Lord Ephes 5.19 and it is melody in the heart which only can enlarge the heart Thirdly We are met this day that our mouthes may be opened and our glory awakned Psal 51.15 David doth complaine of closed lips surely as it was his in confession so it will be our condition in thanksgiving if our apprehensions of the mercy be not raised either our mouthes will be stopped or if they be open we shall but babble verbis humidis lapsantibus For God expects in all our prayses that we should render unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the mercy that we have received from him 2 Chron. 31.25 and therefore according to our apprehensions of what we have received so will our endeavours of a returne be It is with men in thanksgivings for mercies received as it is in humiliations for sinnes committed If a man have but slight thoughts of sinne as no great offence he can easily put it off with a formall confession so if he think the mercy received to be but small then a verball thanksgiving shall suffice Fourthly We are met this day to abase our selves before the Throne of Grace Rev. 1â— 16.17 The Elders who sâ—â—â— before God on their seats fell upon â—their faces worshipped God And they said we give thee thanks oh Lord God Almighty the face is the glory of the man and he that fals upon his face abuseth his glory Our mercieâ— should humble us as well as our sinnes In the Thanksgivings of his people when they offered theiâ— first fruits to God and came to rejoyce before him in every good thing that he had given them they mâ—st say Deut. 26.5 A Syrian ready to perish was my Father and he went down into Egypt and sojourned there with a few and became there a Nation great mighty and populous c. When David went in and sate before the Lord in a day of solemne Thanksgiving he said who am I oh Lord God! and what is
my house 2 Sam. 7 1â— that then hast brought me hitherto If the mercy seeme high the man will surely fall low before the Lord. As smal sinâ— will not work in men great sorrows so small and ordinary mercies will never work in men great abasements if we once apprehend God to be glorious in mercies we shall then look upon him as fearfull in praises but never till then If these ends be not attained this day we may think we have done a great service in this formall presenting our selves before the Lord but we shall surely finde that rule to be true sordet in conspectu Iudicis quod fulget in conspectu operantis Creg and that those services as well as persons which are highly esteemed among men are an abomination in the sight of the Lord Luk. 16.15 In this deliverance out of Babylon which the holy man Ezra doth here so much exalt there were many things with which sullen and unthankfull spirits would have extenuated the mercy and would have been ready to say This is no such deliverance as you would make it be Cyrus indeed made a Proclamation throughout all his Kingdome Ezra 1.3 â— that we should return to Ierusalem and build the house of the Lord God of Israel And that in all places which we sojourned that the men of that place should help us with silver and with gold with goods and with beasts besides the free will offering for the house of God that is in Ierusalem But no sooner did we begin to lay the foundation but all the Idolatrous Nations adjoyning did set themselves to hinder the work being countenanced and encouraged thereunto by the Governours of those Provinces and they prevailed so farre with Cambyses the young Prince who had the charge of the Empire while his Father was otherwise busied Iob. 2.20 Sir Walter Roughley hist of the world l 3. c. 3. § 7. Ezra 7 25. that he countermanded the building and our enemies came upon us and made us to cease the work by force and power and thus it remained only a foundation laid for 46 years together having from the Decree of Cyrus received so many hinderances to the sixth year of Darius And though the Temple is finished yet the wall of Ierusalem is still broken down and the gates thereof burnt with fire Neh. 1.3 and we that are the remnant left of the captivity are in great affliction and reproach to this day We are still under the command and power of the King of Persia and great men are given to change and if his minde change he will soone reduce us into the same bondage and captivity in which we were and we have enemies round about that watch for our halting and are daily studying accusations and giving informations against us surely this is not so great a Deliverance Indeed had the Lord brought us out of Babylon as he did our Fathers out of Egypt by a mighty hand with signes and wonders with silver and gold and not a feeble person among our Tribe and so farre avenged our quarrell as to have destroyed our enemies before our eyes that the feare of us had fallen upon all the Nations round about such a Deliverance had been worthy to be exalted But as for this we confesse its a mercy to return againe to our own land yet not so great as you would seem to make it But Ezra mentions none of these things for as a believing heart takes in no considerations that may darken the promise Rom. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so a thankfull heart takes in nothing that may extenuate the mercy There are six things which may extenuate this present Deliverance and hinder thankfulnesse in this solemn day of our Thanksgiving 1. It is the acknowledgement of a mercy Had it been of an injury thereof men are very tenacious and they will never forget even then when they pretend to forgive but lay a charge upon themselves as Darius did upon his attendants for a treachery wrought against him by the Athenians Memento Atheniâ—nsium To forget injuries States must enact an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Roman Senate did after the death of Caesar but we need not make an Act of Oblivion for mercies The Deliverance out of Egypt was a publike and an eminent mercy which was put into their Catechism in the Preface to the Commandements they kept an Anniversary remembrance of it and one of their Sacraments was instituted upon that ground and yet the Lord complaines That they remembred not his hand nor the day wherein he delivered them from their enemies Psal 78.42 2. This is a publike mercy Had it been particular to any one family or person he might have been affected with it For Noah to be preserved in a common Deluge or Lot in the generall overthrow of Sodom and Gomorrha But publike mercies are looked upon by men as publick duties that which is every mans work is no mans work Corrupt nature is nothing else but a principle of selfe-love and all mercies are the lesse sweet to selfe because others have a share in them for selfe would engrosse all unto selfe Whereas on the contrary grace is a publike and princely spirit which can rejoyce in the good of many though the man hath no interest in it and his own interest in any mercy is so much the sweeter because others partake therein together with him he can delight in the prosperity of Ierusalem Psal 106.5 Etiam Caesares credidissâ—nt si Christiani potuissent esse Caesares Tert. Apol. and rejoyce in the good of Gods chosen glory with his inheritance But a corrupt heart is so ful of self that though the knowledge of Christ be the salvation of the world yet if it crosse any selfe interest be will be so far from seeking the good of the publike and rejoycing in it that he will though to the damnation of many endeavour to obscure the Lord of glory 3. It s a preventing mercy To see other men executed before our eyes and we our selves to be preserved as fire-brands plucked out of the burning this might affect men but to be carryed upon Eagles wings out of the reach of evill Exod. 1â— 4. and the snare to be broken before we knew we were in danger and meerly the consideration of it to affect men to think the Lord delivered us when there was but a step between us and death this is difficult 4. It s an old Deliverance New mercies may affect men while the thoughts of them are fresh Nihil citius senescit quam gratis Sen. Psal 106 12. but by degrees the sense will we are out They that stood upon the Red Sea and saw the Egyptians dead before them they believed his words and they sang his praise but they soone forgat his works and waited not for his counsell but lusted in the wildernesse and tempted God in the Desert Had wee seen how the hearts of
King and Parliament City and Kingdome were affected the day after this Deliverance when in their publike Thanksgivings they said of the Papists Their faith is faction their religion rebellion and their practise the murdering of souls and body we would have thought there had been no feare of the grouth and countenancing of Popery in this Kingdome to the endangering of all the truths of God both in Doctrine and Worship much lesse that ever a Popish Army should have been raised in this Kingdome for the destruction of the Parliament and that by many of those who were themselves Members of the Parliament but rather that this whole Kingdome from the highest to the lowest had taken up Luthers resolution after many Provocations Brevi efficiam at â—atheâ—â—â— sit esse Papestam 5. Because you were not the particular persons delivered none of you were Parliament men then Indeed this Deliverance is in a manner particularly yours and belongs unto us as it were only at second hand as we have an interest in you as in you our good is bound up as God hath made you the light of our eyes the breath of our nostrils the stay of our Tribes and the covering Cherub upon the Arke of God among us â—â—e b. 28.16 Non mirâ—â—s se de lâ—beratione laetari quam illos ipsos qui oâ—im ex Aegâ—pto edâ—cti crant Mâ—ll Pâ—â—l 66.6 And though you were not the particular persons yet its agreeable to the language of the holy Ghost in the Scripture to take that as done to our selves which was done to our fore-Fathers the fruits whereof in our generation we enjoy Hee turned the Sea into dry land they went through the floud on foot there did we rejoyce in him They looked upon themselves concerned in the mercy as truly as if they had been of the number of those that saw the wonders of God in Egypt and had been baptized with Moses in the cloud and in the Sea Hos 12.4 He met with him in Bethel and there he spake with us They acknowledge the goodnesse of God unto Iacob as if they had been the men who stood before the Lord in Bethel And so should ye account Deliverances granted to your Ancestors to be yours for you enter into their labours who now sit in their places and you reap the fruit of all their hazards and dangers 6. It s a mercy which though exceeding great in it selfe God hath drowned as it were with greater mercies since God doth sometimes darken former mercies by greater deliverances he saith the dayes shall come when they shall say no more the Lord liveth which brought up the children of Israel out of the Land of Egypt Ier. 23.8.9 but the Lord liveth which brought up and led the seed of the house of Israel out of the North Country and from all the Countreys whither he had driven them c. The greater mercy should as it were ecclipse the glory of the former that in comparison it should disappeare tanquam stellae exiliores as exortum solis But though God may thus darken mercies in themselves yet greater mercies should not â—so darken the former unto us as to cause us to neglect or forget them The greatnesse of the glory of redemption should not take off a mans heart from being affected with the mercy of the creation and the remembrance of our Redeemer should not cause a man to forget his Creator The greater mercies should be a meanes to affect a mans heart with lesser mercies anew As a great sin humbled for and repented of doth not make men to sleight small sinnes but rather makes a mans heart more tender of them so a heart raised to thankfulnesse for a great mercy should not cause a man to neglect and under-value lesser favours but rather make him the more thankfull for them and to view over the whole course of mercy which the Lord hath shewed towards us Mich. 6.5 even from Shittim to Gilgal that wee may know the righteousnesse of the Lord Psal 68.26 and that we may praise the Lord from the fountaine of Israel even from the time that the first corner stone of mercy was laid unto this day Such thoughts as these Satan will be ready to inject to extenuate this mercy to lessen your thankfulnesse and if your Vials be not full of Odors to clog yours spirits upon this joyfull day Having thus endeavoured to remove those things with might cause the mercy to seeme small I shall now propose some considerations which may raise the mercy and make it glorious in your eyes that you may say with Ezra his affection thou hast given such a deliverance as this 1. The more bitter the enemies and the more deadly the danger the greater the deliverance when the snares of death doe compasse us about and the paines of hell take hold of us and then to God the Lord belong the issues from death it doth exceedingly advance the mercy Had this plot taken it would have cost many mens lives and these the cheife of our Tribes and how much bloud might have followed who knowes for the woman rides upon the scarlet coloured beast and is arrayed in scarlet coloured garments Rev. 17.3.4 And if we had scaped with our lives they had been lives worse then death we had surely lost our Liberties and Religion for an especiall part of Romes trading is in slaves and souls of men Rev. 18.13 so that many of us owe our lives unto this mercy and all we that are converted owe that which is better then our lives sc our conversion therunto 2. The deeper a plot is laid Psal 83.3 and then to be defeated the greater the mercy They have taken crafty Counsell against thy people and they consulted against thy hidden ones The thing was ploited beyond the Seas with the influence doubtlesse of all the policy of Rome Instruments chosen and brought over of purpose men skilfull to destroy It was communicated but to a few and to these under an oath of secrecy receiving the Sacrament thereupon And the assistance of Hell was not wanting doubtlesse Rev. 11.8 for Rome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egypt for cruelty Sodome for filthinesse and for forcery Babylon the great And when it had taken effect the Plot was to lay all upon the Puritans the godly party of the Kingdome whom they knew to be extremly hated amongst us and therefore we were apt upon any slander raised to believe any thing concerning them which for ought we know might have produced as great a Massacre upon all the godly in this Kingdome as that in France was But there is a God that reveals secrets before whom Hell and Destruction are open much more the hearts of the sonnes of men and he discovered it This shall be the end of all those that Plot against God and digge deep to hide their counsels from him hee will certainly out wit them all at last and will take the wise in
them the Gospel of grace they looked upon his Ministry as a great mercy they counted his feet beautifull and in way of thankfulnesse they counted nothing deare to them they would have even have plucked out their own eyes and have given them unto him But they had soone lost these apprehensions and then saw no such blessednesse in the Gospel of Christ as they had seene therefore saith the Apostle where is the blessednesse that yee spake of And in this all black-sliding doth begin 2. In Affections This is the evill which the Prophet condemns in the people of Israel under that Parable of the boiling pot Ezech. 24.3.4 they had been over the fire both of mercies and ordinances and afflictions and they were so affected that the scumme did rise the sinne in their consciences did over-spread the whole face of the soule and they took up great purposes of repentance and Reformation But the scum boiled in againe these affections slacked their heat abated and they continued in their former evils still This also is set forth by another similitude Hos 13. â—3 sc of a travelling woman Hos 13.13 They had many convictions troubles of conscience and semi-perswasions tending to conversion and Reformation which were in them as throwes and pangs to travail but when the child of Reformation came to the birth there was no strength to bring forth they stayed in the place of the breaking forth of children and their paines went away their trouble ended in trouble and they were never new borne to the Lord Rev. 2.5 Thus also the Church of Ephesus left her first love This is back-sliding in affection 3. In Communion Thus did the Church through a spirituall desertion and sloth back-slide Cant. 5.1.2 she had but lately recovered out of a desertion and attained a small communion with Christ vers 1. I am come into my garden my sister and my Spouse yet is presently cast into a sleep I sleep but my heart waketh she remits her watch and looseth her communion 1 King 11.9 This is the evill objected to Solomon his heart departed from the Lord who appeared to him twice Though the state of grace can never change the life of Christ being an abiding life yet a man in this estate is subject to many spirituall alterations Our communion ought to be maintained and improved as well as our sanctification and there should be as great care taken not to fall from but to grow in the one as well as in the other in priviledges as well as in graces 4. In Conversation When men have escaped the pollutions of the world 2 Pet. 2.20 Math. 12.13.14 2 Pet. 3.17 Iam. 1.27 and are again entangled and overcome when the unclean spirit that was cast out doth return again and a man fals from his former stedfastnesse from the beauty and integrity of his former conversation his wayes are more party coloured and he is more spotted of the world This seemes to bee imputed unto David in his old age its a hard thing to keep close to God Psal 2.14 usque ad decrepitum and to preserve a mans greenesse and flourishing in his age to grow in grace in the decay of nature 2 Chro. 17.3 The Lord was with Iehosophat because he walked in the first wayes of his Father David David therefore had his first and his latter wayes and it seemes that there was not the same glory and beauty in the one that there was in the other All these back-slidings after mercies a thankfull heart abhorres as being matter of great provocation unto the Lord. Vse Let it be an admonition unto you honourable and beloved to whom especially and primarily this mercy belongs that after God hath given you such a deliverance at this yee doe not againe break his Commandements and joyn in affinity with the people of these abominations either those from whom God hath now delivered you or those of the same spirit whom he hath since cast out before you There is a spirituall affinity as well as a corporâ—all Christ tels the Pharisees yee are of your Father the Devill Ioh. 8.44 Gen. 49.5 Nec hoc novum in Scripturis figuratè uti translatione nominis ex comparatione criminis Tertul. cont Marcio 3. c. 8. and there are some who are brethren in iniquity It will be necessary therefore to enquire as the Prophet doth Ezech. 16. The sinnes of thy sister Sodome were pride fulnesse of bread abundance of idlenesse and contempt of the powe what the sinnes were of those that God hath formerly cast out before your eyes that you may take heed you joyne not in affinity with them therein 1. Their care was more to be great then good and though their authority might availe something to restrain sin in other men Tutum est peccare autor bus illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. â—2 yet they took no care of any personall holinesse in themselves and so sinne was countenanced and grew bold by their example for they not only did such things themselves but favoured and delighted in them that did them Do not you joyn in affinity with them in this Get the power of grace into your own hearts be inwardly and personally holy or else you can neither rule with God nor for God There is in the Magistracy as well as in all other things a double title Ius politicum Evangelicum temporale spirituale Its one thing to have a civill right to a thing by the Lawes of men and another thing to have a spirituall right as a part of the inheritance of Christ in which Believers have an interest by vertue of their union with him 1 Cor. 3 22.23 All things are yours and yee are Christs and Christ is Gods It s one thing to rule by providence and another by promise They set up Kings but not by me they have made Princes Hos 8.4 and I knew it not By Gods providence they did it and by his permission Estâ—de â—tâ—â—e dâ—â—i it Evangelici conferre faculâ—â—tem spiritualiter dominandi ad finem spirituatem sed dominis politici est tribuere faculiatem assumendi hâ—c temporali◠〈◊〉 usus temporales Daven determ q. 30. but not by his allowance and approbation And though it bee a truth Dominlum politicum non sundutur in gratia Non me consulto vel approbantem ipsorum sactum ad regnum per seditionem evexerunt Tarnâ—â—iâ—â—oc yet Dominium Evangelicum is founded therein only You will have but a frugle and an imperfect title to rule if personall holinesse be wanting This only will carry true awe and majesty with it Herod feared Iohn and did him reverence it s a small honour for to be saluted or flattered rather with cap and knee when you shall be despised as vile persons in the hearts of men There is a twofold image of God the one inward consisting in a conformity to God in knowledge righteousnesse and