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, [Page 2]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, Ps [...]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, [Page 3] specialiter pronunciata, generaliter sapiunt. De specta [...]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 judgements; Our dwelling places have cast us out, and by the rivers of Babylon we sate downe and wept, for seventy yeare: In Babylon we remembred Zion, and being returned to Zion, it behoves us to remember Babylon; After all this is come upon us for our evill deeds and for our great trespasse.

2. Taken from the mercy of God, Psal. 78.38. E [...] 28.8. [...] infra peccata Ierm. and that both Pu­nishing and Delivering: First, Punishing, The Lord hath not delt with us according to our sins, he did not stirre up all his wrath, but stayed his rough wind in the day of his East wind he hath punished us lesse then our iniquities deserve: Ezech. 37.1.2. Psalm. 136.23. Se­condly, Delivering; We being a field of dry bones, he might have made our graves in the land of our captivity, and we might never have returned againe to see our native Countrey; but he remembred us in our low estate, for his mercy endureth for ever; and as be punished us below our desert, so he delivered us above our expectation.

3. Taken from the issue and the dangerous conse­quence of such a revolt; Ierm. 34.17. Many of us have been swept away in this judgement, and we were numbred to the famine, to the sword and to the pestilence; we were resembled by the haire, Ezech. 5.2. an unprofitable excrement, some cut with a knife, and some scattered with the winds; yet a few in number were bound up in the Prophet his skirt; some written to life in Ierusalem, as it is at this day. But if we [Page 4]should againe break his Commandements, Esay 4.3. [...] and not only re­turne to our old land, but also to our old sins, we can ex­pect nothing but an utter destruction, that as to Sodome, and Gomorrha, God should leave us no remnant nor escaping.

It cannot be expected that wee should treat of all these particulars, which the Text holds forth to us; therefore from the commemoration of the Deliverance, and the detestation of the revolt, I will present you on­ly with these two observations at this time.

• 1. A thankfull heart hath high apprehensions of mer­cy; and looks upon every mercy as great.
• 2. The revolt or back-sliding of a people into former sinnes after they have received great deliverances, is a very high provocation.

To begin with the first.

Doct. A thankfull heart looks upon every mercy as great.

The word [...] in the Originall hath a speciall em­phasis in i [...], such a deliverance as we are not able to ex­presse: Our Enemie being the greatest Monarch of the Earth, and we in as low a condition as could bee, prisoners in a pit, Zach. 9.11. Ezech. 37.2. Esay 41.14. dry bones, wormes, whom none loved, none feared, but every man ready to tread upon: And in this condition we had been for seventy years, that we had now even forgot prosperity, and seemed men ad manci­pium nati, Lam. 3.17. home-borne slaves; who had not only lost our liberty, Ier. 2.14. Ezech. 37.12. Esay 53.10. but our hope too. That now deliverance should arise to us, our light break forth in obscurity, and we not make an escape, as those that break prison, but be sent out at the Kings own motion with love and triumph as if we rather returned from a victory then a captivity; and to have Materialls allowed for the work of the House of God, and moneys out of the Kings Treasury, it is such a deliverance and so farre above our hope, that wee [Page 5]could scarse believe our own eyes when we saw it; Ps [...]lm. 126.1. when the Lord turned again the captivity of Syon, we were like them that dreame.

I shall not give you particular proofs of the point, the severall Songs of Deliverance, with which the people of God have compassed him about, and those torrents of Rhe­torick which they have poured out in them, evidently shew what esteem they had of the mercies, adn to what heigth they did arise in their apprehensions.

I shall therefore for confirmation give you the grounds thereof.

First, The price of every mercy doth arise from God the Author; [...]. Arist. whatsoever is in God or comes from him hath in that respect an excellency stamped upon it; therefore the Holy Ghost in Scripture when he would exalt any thing to the highest, addes the name of God thereunto, as Abraham called a Prince of God, that is a mighty Prince; and Rachel said to wrestle with the wrestlings of God, that is great wrestling: Gen. 23.6. & 30.8. There is not the meanest mercy but has an excellency in it as it comes from God: For God to spread your Table, fill your cup, make your bed, draw your curtaines, and watch over you while you sleep; for God to cause his Sunne to shine, his raine to fall on the just and on the unjust: though these be the most common and ordinary mercies in the world, yet a thankfull heart looks upon them as great, [...] Heb 12.5. Iob 7 17. 1 Sam. 24.14. Occumbens Hercu [...]is a [...]mis do ium ingens, Flac. Indignus sum quem vel per­cutias. Caryl in lac. in reference to the Author: the least affliction as it comes from God, should not be despised; God is said to magnifie man when he does visit him every morning and try him every moment Its an honour to die by a great and mighty hand; David saith that Saul honoured him and abased himselfe too much, to pursue after a dead dogge, after a flea; Iob looks upon himselfe as one who was not only unworthy that God should blesse him, but also unworthy that God [Page 6]should smite him: And if God doth magnifie men when he doth afflict them, How much more when he doth deliver them?

Secondly, Grace is nothing else but the exaltation of God in the foul, Tendentia ani­mae in Deum. and therefore it causeth men to valew all things either as they come from him, or as they lead to him, and herein godlinesse consists: and on the contrary, low and under-valewing thoughts of God and all things that come from him, this is ungodlinesse. Hence it is that a gratious heart, if he see nothing of God in those things which the world counts great he looks upon as nothing: Honour a bubble, [...] Act. 25.23. Psal. 62.9. Dan. 4.17. Ecce ( [...]quit) hanc [...]stiam (b [...]ffonem in­tuitus) tam exi­miam creatu­ram fecit me Deus, & n [...]n­quam gr [...]tias egi quod non me quoque tam deformem buffonem fecerit; hoc est quod amare fleo. Oh Aug [...]stine sancte quam ve­re dixisti. sur­gunt ndoct: & rapiunt Cael [...]n; & nos cum doctrinis [...]ostris voluta [...]ur in ca­n [...] & sanguine. Luth. d clam. popul. de tertio p. aecepto, tem. 1. the pomp of the world a fan [...]y, the great men of the world a lye yea, he looks upon the great­est Monarchs as the Spirit of God stiles them, if wicked, as the basest of men: But 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 [Page 7]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 Sa [...]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 [Page 8]of rest: G [...]n. [...].2 [...]. I [...]. 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. [...]. 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 [Page 9]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. 1 [...].16.17. The Elders who s [...] before God on their seats, fell upon [...]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 mercie [...] should humble us as well as our sinnes. In the Thanksgivings of his people, when they offered thei [...] first fruits to God and came to rejoyce before him, in every good thing that he had given them, they m [...]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. 7.1 [...]. that then hast brought me hitherto! If the mercy seeme high, [Page 10]the man will surely fall low before the Lord. As smal sin [...] 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. [...]. 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 [Page 11]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 Atheni [...]nsium. To forget in­juries, [Page 12]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 credidiss [...]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. Its 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; [Page 13]but to be carryed upon Eagles wings, out of the reach of evill, Exod. 1 [...] 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. Its 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 [...]athe [...] 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 [Page 14]upon the Arke of God among us: [...]e b. 28.16. Non mir [...]s se de l [...]beratione laetari quam il­los ipsos qui o [...]im ex Aeg [...]pto ed [...]cti crant. M [...]ll. P [...]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. Its 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 [...]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 [Page 15]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 [Page 16]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 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 [Page 17]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; H [...]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 [Page 18]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. [Page 19]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 its the title that God puts upon his own people above all other Nations, b [...]ck-sliding Israel: [...] Ier. 3.6. & 14: & 22. the word signifies a people r [...]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 he [...]le their back-slidings, Hos. 14.45. and then they need not feare [...]u [...] of all other thing [...] shall be a healing; for then his anger is turned away and be will [...]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 straito [...], Psal. 44.17.18.19. Thou hast [...]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 prove [...] 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 answe [...]s; Is thy servant a dog, 2. King. 8.13. that be should doe this g [...]eat thing? The Prophet make [...] him no an­swer, but this, The Lord hath shamed [...]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 lost [...] rise with their outward pomp and greatnesse; many a man had never been so wicked, if he had not been so great. Now [Page 20]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 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. [...]3. sc. of a travelling woman, Hos. 13.13. [Page 21]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 [Page 22]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 corpor [...]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. [...]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 [Page 23]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. Its 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; Est [...]de [...]t [...]e d [...]i it Evangelici, conferre facul­ [...]tem spiritualiter dominandi ad finem spiritua­tem: sed dominis politici est, tribuere faculiatem assumendi h [...]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, Tar­n [...]i [...]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; its 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 true holinesse; the other outward, Imago [...] est [...] specialiter & propriè dicta, vel [...] impropriè: [...]ugman. Photinia de imag. Dei in homine [...]dis p. 8. Quadum in quibus ra [...] imaginis principaliter consistit, est & ali­quid [...] l [...] qu [...] i [...]g [...] Dei inventur, A­quin. Sum. pre [...]. q. 93. a. 4. in a Dominion and Soveraignty over the crea­tures as, 1 Cor. 11.7. But this lat­ter is called the image of God, Divines say, improperly, secon­darily, and rather as a consequent of this image then a part of it. Get not only the outward image of God, con­sisting [Page 24]in soveraignty, Mr Burges vindiciae legis, p. 115. but the inward, which consists in sanctity; for then will your Authority be compleat, when you have not only a single, but a double image, not only the Image of God upon you as Magistrates, but also in you as Saints.

2. It was the great evill of those whom God hath cast out before you, they used all their authority for their own private ends: the advancement of themselves, the enriching and raising of their families and allies; and when any one of a family did rise to any place of honour or eminency, all the rest were raised by him without re­spect to any thing but consanguinity or affinity. And though the man were never so unjust, never so unable, yet his relation to such a great man, was sufficient to qualifie him for any place, either of honour or trust in Church or Common-Wealth: As Shebna (with whom Cal. did paralell Sir Thomas Moore in his time) be­ing himselfe fastened as a naile in a sure place, Treasu­rer over the Kings house, Esay 22.25. Onus] omnes qui eorum au­thoritate nite­bantur, cum iis coreuere necesse est. Cal. Vasa] Id est, filii amici & quotquot ab eo pendebant. A­lap. in loc. Reynolds in Hos. 14.9. Salv. de guber. Dei, p. 10. Rosin. Antiq. Rom l 7. cap. 48. pag 7; 5. he had his creatures raised by him, and who as a burthen bung upon him: But the Lord saith, the naile fastened in a sure place shall be re­moved, and be cut down and fall; and the burden that is upon it shall be cut off, for the Lord hath spoken it. Doe not ye joyn in affinity with them in these abominati­ons: The Civill Law saith, Qui rem dopositam in usus suos converter it invito Domino, furti reus est. Surely all the Au­thority that is in your hands, is but a depositum commit­ted unto you, and ye are Stewards, and therefore its not lawfull for you to convert a publike trust to a private use. The Heathen thought that man unworthy of any place of Trust in the Common-wealth, that did affect to en­rich himselfe; therefore among the Romans, their Law was Qui usque ad decem libras dives esse voluisset, indigrum curiâ judicarent; and that if any Senator after his en­trance [Page 25]upon authority should be sound guilty this way, he was to be put out of the Senate. Tertul. Apol. c. 6. Pro magno titulo ambitio­nis, Senatu sum­movebant. Tunc illi paupe­res magistiratu [...] opulentam Rempub. [...]; nunc autem d ves potestas pauperem sacis esse rempub. Sal. ibid. They found this evill in the Magistracy to be a canker to the Common-Wealth; and that when persons in publike place did seek to enrich themselves, the publike must needs be impoverished thereby.

And happy shall that man among you be, when he shall come to give up an account to God of this great trust, either at the end of these troubles, or of his life, who shall be able to say with the Church, Idoneus plane & dignus qui po­natur custos in veneis, quem propriae cura vinea à commissoruns diligentia & sollicitudin [...] non impedit aut retarda [...]. Been. in Cant. Serm. 30. Cant. 1.6. They made mee keeper of the Vine-yards, but mine own Vine I have not kept.

3. The common evill of those that were cast out be­fore you, was, that they hated reformation; and though there were many things which they could not but ac­knowledge were out of frame, and had need to be refor­med; yet being of the Arch-Bishop of Capua his minde, who when Paul the Third did call a Councell to decree something about the Reformation of the Church to sa­tisfie the people, he would not yeeld to have any thing amended, Ipse em [...]i [...] emendationis impatiens, magna con­ [...]entione rec [...]am that, ne quid [...]mninò res [...]r [...] ­ [...], ne L [...]hera [...]i ja [...]e it quasi ab ipsit propo­ [...]dam ad [...]i istud, secerint. Sleidan. com­ment. l. [...]2. least the Lutherans should boast themselves that they had forced them thereunto. I know yee doe, nay, yee cannot but see many things amisse in Church and State; let there bee no stop in the Reformation for any private respect whatsoever, that it may never bee objected to us as to Ephra [...]m, He is an unnise sonne, for he should not have stayed long in the place of the breaking forth of children. Hos. 13.13. Psal. 82. [...]. For the Common-Wealth, even the [Page 26]foundations of the earth are out of course. Truly if a man should with. Eccles. 4.12. Solomon consider all the oppressions done in the land, and behold the teares of such as are oppressed and they have no Comforter, and on the side of the oppressors there is power, but they have no comforter, it would cause a man to praise the dead which are already dead, more then the living which are yet alive. Hab. 1.13. It would make a man to sigh to the breaking of his loynes, to see men made as the fishes of the Sea that have no King over them. God hath committed the sword into yours hand; beare it not in vaine; Doe justice to all equally; not only see that great men, who can make friends, have right done them; but defend the poore and fatherlesse doe justice to the afflicted and needy; Hos. 14.3. Gods especiall care is of such, with him the fatherlesse find mercy; let them finde justice with you: A good Magistrate is resembled in Eliakim, to a naile fast­ned in a sure place, Esay 22.2. and they shall hang upon him all the glory of his Fathers house the off-spring and the issue; and all vessels of small quantity as well as great, cups as well as flagous: Let violence be done to no man, either by your officers of your Armies. Non solum Magnates su­stinebit, sed etiam infinio ordini consulet quo autem id in Principe rarius est, co majore laude dig­num. Cal. in loc.

For the meanest subject of England hath as truly an interest in the common justice of the Kingdome (though he sue for it in forma pauperis) as the greatest. Nemo est omni­um principum qui jus habeat vel teruncium exigendi à suis praeter constitutam censum annnum [...]isi populus assenti [...]tur, Vide Phi­lip. Cominaeum l 10. in calce.

Doe justice to all speedily: Let it not be said that the attendance for justice is the greatest oppression; and many rather content themselves to lie down under the burden, then seek a remedy, the seeking where of they know will bee worse then the disease, and therefore men choose vitia ferre potius quam remedia. Amos 5.2. Let jugdement run down as [Page 27]waters, and righteousnesse as a mighty streame; remembring Iehosaphats charge, Take heed what ye doe, for yee judge not for man, but for the Lord, who is with you in judgement; wherefore now let the feare of the Lord be upon you, 2 Chro. 19.6.7. take heed and doe it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.

And for the Church, let our Congregations be purged, let the outward Court be cast out, and let not those ordi­nances which are only the Priviledges of the Saints, be prostituted to the lusts of every prophane man; Let the belly of the Church (which some interprete of the Sacra­ment of the Lords Supper) be as a heap of wheat, Cant. 7.2. Mr [...]tions Exposition. set about, not with weeds, but with Lillies: And doe you take care that it be so in practise as well as in Doctrine, that it may be no more objected to our shame, that we teach the truth, but practise the contrary. And let not only the rubbish be cast out, but let the Temple of the Lord be built; there is in Reformation an Astructive part as well as a Destructive: Let all the Ordinances of God that are wanting be set up, and all the furniture of Christs house brought in, and let every one laying selfe-respects aside, say with Baldassor a Germane Divine in an Epistle of his written to Oecolampadius, Burroughes Gracious Spirit, p. 277. Psal. 2.12. 2 Chron. 30.8. [...] 2 Cor. 10.5. Veniat verbum Do­mini, veniat, & submitiemus illi, sexcenta etiamsi nobis essent colla. This were indeed to kisse the Sonne, to give the hand to the Lord, and to shew forth the power of the word upon our spirits; when strong holds and reasonings are cast down, and every thought brought into subjection, to the obedience of Christ.

4. Those that are cast out before you, had no zeale for God in any thing, wherein their own private interest was not con­cerned: Though men were never so blasphemous against God, and wicked in themselves; yet if in their wayes of wickednesse they did not entrench upon them, [Page 28]they had no zeale against it at all. Surely, God did never commit any people to the Government of a Ma­gistrate, but with this limitation, that they should be so his people that they still remaine Gods people.

All Government depends upon a twofold Covenant: First, inter Deum & Regem, between God and the King, sc. ut populus sit & perpetuò maneat populus Dei, that the care of Princes should be that the people so obey them as that they shake not off their subjection unto God. Se­condly, inter Regem & populum, Sancitur saedus inter Doū & Regem, e [...] sc. conditione, ut populus sit, & perpetuò maneat populus Dei; Deus enim sua proprietate & possessione non exuit, cum populum Regibus tradis: sed regendum, curan­dū poscendū tradit, non secus ac is qui gregi pastorō eligit, gregis nihil minus Dominus manet. Ste­phen, Iunius, vindiciae contra Tyrannos. Q 1. inter Regem & populum, between the King & the people, sc. ut bene imperanti bene obtempe­raretur, sc. that the people should obey them, ruling according to Law, and no otherwise. Its neces­sary, therfore that Rulers look first at the Covenant made between them and God, before they come to plead the Covenant of the people; and they would thereby see that they are as truly bound to keep the people in obedi­ence to God, as the people to keep themselves in obe­dience unto them. Dominium po­liticum est jus sen facultas, ha­benadi, reg [...]ndi, utendi pers [...]ni [...] vel rebus, se­c [...] [...]eges ri­tè institu [...], Daven. d [...] ­term. Q 30. And the only way to keep a people whithin the bounds of their Covenant with them, is to use their authority to their utmost to keep their Covenant with the Lord; for he only it is that gives Rulers the hearts of men, & subdues the people under them. That Arminianism, Socianinism, and many unheard of blasphemies should walk abroad with open face, and most of the Principles of Religion in this Sceptick age be either questioned or denyed, as if we were certaine of nothing; and that our condition should be as that of Laish, Iudg. 18.7. [...] cohibitionis vel retentionis ha­res. where there was no heire of restraint to put them to shame in any thing: That in a time of Reformation as this is, Satan should cast out a floud after the woman, is no wonder; but that there should be none to succour the wo­man, [Page 29]this seemes strange. Surely, God is as jealous now of his name and truth, as he was in former ages, and so should his people be: Malo in nos murmur h [...]mi­n [...]m quam in Deum; bonum est mihisi D [...]u dignetur me uti pro clypeo: Bern. de consi­der. Ephes. 4.14. Be ye therefore as tender of Gods honour as of your own; say the reproaches of them that re­proached thee are fallen upon me; and be willing to sustaine the dishonour your selves, so the name of God be not blasphemed. It will be but a sad account for Governours at last day to say, I was by God set over this people, and I have used my power to the utmost to keep them in subjection to me; but I have taken no care to keep them unto God, but have suffered every man according to that [...] and craft that is in them, to seduce, and draw them away from God at pleasure. Yee are indeed told by some, and that to your faces, that yee have nothing to doe in matters of Religion; I dare not presume so farre, as to prescribe to you how, and in what order, or measure your power should be put forth in the things of God: But this I say confidently, that Magistracy who will rule with God, must rule for God: Iob saith, Iob 31.26, 27, 28. if I beheld the Sun when it shined, or the Moon walking in brightnesse, and my heart hath been secretly enticed, or my mouth hath kissed my hand: (I quote this place because I think men will not say this is Jewish, and therefore in the New Testament binds not:) He doth not say, hath any man a rule over my conscience in matters of Religion? I may and will worship what God I please; no Magistrate in the world shall prescribe to me in this, so I walk peaceably and di­sturbe not the civill State, they are to look no farther. But he was quite of another judgement; for he addes, this also w [...]re an iniquity to be punished by the judge, for I should have denyed the God that is above. And it is not to be passed by, that he saith [This also] he had said the same of [...]d [...]ery, vers. 11. This is an hainous crime, yea, it is an iniquity to be p [...]is [...] by the Iudges, unto which and to [Page 30]other sinnes formerly enumerated, he addeth this also; as that which should be matter of the Magistrates care, as well as the wickednesses commited between man and man. And I am sure the Apostles rule is, that we are to pray for Magistrates and all that are in authority, that we may lead a quiet and peaceable life in godlinesse as well as honesty, 1 Tim 2.2.

5. Those that God cast out before you, Perstringit im­pios homines, q [...]i c [...]nque [...]e­ban [...]ur d [...] l [...]ber­tate Proph [...]t [...] [...] & objurgatio­num veh [...]men tia, acsi po [...]u­lum & magna­tes insectari vo­luissent, Cal. in loc. 2 Chro. 30.22. Ares [...]endo a [...] ­scit, sc. paul [...]t [...]m. & ita tandem pereat ab ipso ab ipso omnis fortitudo omne aux [...]lium, omne c [...]nsilium, Tar­nov. discountenanced the Ministry, and the more faithfull any were to God, the more they were suspected of loyalty to them. They made a man an offender for a word, and laid a snare for him that re­proved in the gate: Doe not you joyne in affinity with them herein. Those that teach the good knowledge of the Lord, speak comfortably unto them, let them be encou­raged and countenanced by you in their work: It may be sometimes a look of yours may prevaile more with some then a Sermon of ours.

Those that doe neglect their duty, you need not feare will grow too high; for the Lord hath said of the idoll shepheard, his right arme shall wither, and his right eye shall be put out. Wherein they faile, it is proper for you to say to Archippus, take heed to thy Ministry; and with Iehoash, to call for Iehoiada and the other Priests, and say unto them, why repaire ye not the breaches of the house? 2 King. 12.7.

But for those that are both faithfull and painfull, doe not you by discountenancing of them make them vile among the people with whom they have to deal; doe not weaken their hands, who have to their utmost by their paines and prayers endeavoured to strengthen yours. Sure­ly, the strength and glory of a Kingdome lies in the Or­dinances thereof, and if they be once taken away, ye may say as was said at the death of that great Roman Senator, Succurrite cives, maenia civitatis nostra ceciderunt. And [Page 31]yee may write upon all your remaining mercies Ichabod, the glory is gone. Neither is that all the danger, but the Prophet tels us Ezech. 10.2. when the glory of the Lord de­parted from the Cherubines, the command given, was, fill thine hand with coales of fire from between the Cherubins, and scatter them over the City. Its Mr Calvins glosse upon it, they supposed ignem sacrum tantum valers ad expianda scelera, &c. That the fire in the Temple did serve for no other end, but to expiate their sinne; but God tels them that it would serve also to burn their City.

6. Those that God cast out before you, plotted against Religion and the power of godlinesse, and the stream of their lusts ran out that way; Do not you joyn in affinity with them here­in. I do not now plead for all those that call themselves Saints, (which hath not anciently been the manner of the Saints;) But for those that doe give testimony in their conversation, that they are so indeed; doe not, I beseech you make their hearts sad. Doubtlesse, it is confessed by all, that a great part of Englands Interest lies in that Text, Touch not mine Annointed, and doe my Prophets no harme. If the differences be in matters circumstantiall, not in faith but order; and this accompanied with holinesse and humility, I think for such Luther gives a good rule, Igne charitatis comburendi sunt Haeretici: our glasse is not chrystall yet, but mixed with fire, Rev. 15.12. and when the Lord shall be pleased to restore the one, we may expect he will take away the other; meane while, we ought to give the right hand of fellowship to those, with whom we hope to enjoy fellowship at the right hand of God hereafter. We know the spirit of Antichrist hath acted men furiously this way, and may secretly creep into godly men, as sometimes Sa­tan did into Peter; and we have seene in our own times, that many have received the mark of the Beast in their right hands, who never intended to weare it in their forehead.

Having thus finished this Admonition, I shall conclude with a desire that the Commemoration of this mercy may strengthen your hands, to doe great things for God, in this day of yours and the Kingdome visitation. The civill Law saith, if a man be redeemed from captivity by another, protinus est redimentis; God hath purchased you by the mercy of this day; be through for God; yet are not your own, let the love of Christ constraine you.

But if not, consider the Arguments which the Text gives you: 1. God will be angry (wilt thou not be angry with me) and having tasted of the sweetnesse of his love, there is great cause that you should fear his wrath; for as his loving kindness is better then life, so is his wrath worse then death.

2. A worse and a greater danger may arise; wilt thou not be angry with us till thou hast consumed us? Gods displeasure is progressive, Hos. 1.3. the Prophet sets forth the pedi­gree of Judgement, if Diblaim be the mother and the daughter Gomer, shee will not bring forth Iezreel onely, and leave bearing, but Lo-ruhamah and also Lo-ammi; they are not my people, and I will be their God no more. The same enemies have vexed you with their wiles ever since, and have attempted to blow up your Honourable Houses in a more dangerous, and if it may be, in a more unnaturall way: But you may say, hitherto the Lord hath helped us; only consider Ezech. 1.15. All things here below are compared to wheels, they are in perpetuo motu; and the Go­vernment of them is in the hand of Christ; the spirit of the living creatures is in the wheels; and if he turne his hand, they will run backward, as well as forward, and as fast.

I shall cease to be further burthensome, and conclude with that of 1 Sam. 12.24. Only fear the Lord and serve him in truth, with all your heart; for consider how great things he hath done for you.