ENGLAND'S Plus ultra, BOTH Of Hoped Mercies, and of Required Duties: SHOWN IN A SERMON PREACHED to the Honourable Houses of PARLIAMENT, the Lord Major, Court of Aldermen, and Common-council of London; together with the Assembly of Divines, at Christ-Church, April 2. 1646.  
Being the day of their public Thanksgiving to Almighty God for the great success of the Parliaments Army in the West, especially in Cornwall, under the Conduct of his Excellency Sr THOMAS FAIRFAX.  
By JOSEPH CARYL, Minister of the Gospel at Magnus near the Bridge, London; and a Member of the Assembly of DIVINES.  
LONDON▪ Printed by G. M. for John Rothwell at the sign of the Sun and fountain in Paul's Churchyard, and Giles Calvert at the sign of the black-spread-Eagle at the west end of Paul's, 1646.   

Die Veneris, April 3. 1646.  
ORdered by the Commons assembled in Parliament, That Thanks be given to M. Caryl and M. Peter's for the great pains they took in the Sermons they preached yesterday before the Lords and Commons, and City of London at Christ-Church in London, at the entreaty of both Houses, being a day set apart for a public Thanksgiving to God for the great successes it pleased him to give the Army under the Command of Sr Thomas Fairfax Knight, General; and that they be desired to print their Sermons. And it is ordered that none shall presume to print their Sermons without licence under their hands writing. And that Sr Arthur Hesilrig and M. Prideaux do give them thanks, and desire them to print their Sermons accordingly.  
H. Elsing. Cler. Parl. D. Com.   

I Appoint John Rothwel and Giles Calvert to print my Sermon.  
Joseph Caryl.   

TO THE RIGHT HONOURABLE THE LORDS and COMMONS Assembled in PARLIAMENT.  
WHen that holy Prophet foretell the sorrows and ill usage which the Son of God should find among sinful men in the days of his flesh, he cries out, Who shall declare his Generation (Isa. 53. 8.) which many understand of his eternal, some of his Generation in the fullness of time, the mystery whereof was beyond words: Others of his holy seed, his cross being fruitful, and his death giving life to an innumerable Generation. But besides all these we may with good probability interpret the word Generation 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est generatio, seculum, tempus vitae humanae & per Synecdochen, homines una aetate & generatione viventes Buxt.  for the time or age in which Christ was born, lived and died. And then the meaning is: whose tongue shall be able to speak, or pen to write the History of His Age? Where shall Rhetoric enough be found to draw out or delineate with lively colours, the malice and enmity, the plots and conspiracies, the villainies and cruelties contrived and acted against that innocent Lamb Jesus Christ: Together with his most glorious victories and triumphs over them all? Who shall declare his Generation?  
I believe there hath scarce been a Generation, since that of Christ's so journing upon the Earth, more hard to declare then this. We may well cry out, Who shall declare this Generation? What Age hath brought forth such monstrous births of man, or such marvellous births of God? When did man or God show more of Himself? Did men ever assay to destroy a Nation by policies and by power, by threatening and by flattering, by confederacies abroad and combinations at home, as some have assayed to destroy this Nation? Or hath God assayed to deliver a Nation by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretchedout arm, and by great terrors, according to all that the Lord our God hath done before our eyes? Some have said of Zenophons' Cyrus, that surely it was written (Non ad historiae fidem, sed ad Principis effigiem) not to show what Cyrus personally was, but what a Prince in exactest compleature may be fancied to be. Such censures I am persuaded after Ages will give of the true Stories (I hope some pens will write the truth) of these times, that surely they are poetical raptures, or feigned Romances to show the height of imagination, not the reality of action. For whether we consider the strange beginnings, the difficult proceed, the variety of judgements, the contrariety of opinions, the stands and motions, the effects or issue; of these wars and troubles, together with the faithfulness or falseness of men, the power and goodness of God discovered in them, it will be found the most improbable relation that ever was put to paper.  
The providence of God, which acts in all Nations, hath (as it were) striven to represent such scenes of action in England as are hardly paralleled by any that are past. His works among us, have not only justice, but beauty and wonder; not only mercy, but skill and art in them (Though to do them be his property, not his study, his nature, not his labour) Man cannot so much as be suspected to have done these things, God hath done like God. The Lord needs not subscribe his name to his work, for, that his Name is near, his wondrous works declare. It must be said by way of assertion, This God hath wrought, as well as by way of admiration, What hath God wrought?  
God hath done so much for us, that the most which remains for us to do, is to Admire and be Thankful. If these Talents of mercy have not fair improvements, we shall be cast for the most unprofitable servants and idle Stewards that were ever trusted by the great Master of heaven and earth. Sad will their reckoning be, who sleight these mercies, but theirs saddest of all, who put forth a hand to corrupt and spoil them. The reason given by the holy Ghost, why his blood must he shed, who sheddeth man's blood, is this, because in the Image of God made he man. God hath made our victories and deliverances in his own image; There's not one of them, but looks like God. What their doom shall be, who by envy or self-ends, who by sowing divisions or making sides, who by fomenting jealousies or nourishing discontents go about to murder them, the perpetual equity of that first statute-law puts into the mouth of every Iudge. Right honourable, that these works of God may be aeclared by all manner of declarations, perfected into all manner of perfections, and that God who hath wrought them may be honoured with all manner of honours should now be Your special care and study: the care also and study of all, who taste the comforts and share in the blessings of them: of which number, I thankfully subscribe myself, and,  
Your Honours humbly devoted in the service of the Gospel joseph Caryl.   

A THANKSGIVING SERMON Preached to the Honourable Houses of PARLIAMENT, etc. April 2. 1646.  PSAL. 118. 17. I shall not die, but live; and declare the works of the Lord. 
THis is a Psalm of mercies, and of praises. A Psalm composed of victories, and of thanksgivings.  
The holy Penman at the first verse, makes a general invitation to the duty, upon a general ground, O give thanks unto the Lord, for he is good; because his mercy endureth for ever. But because that which is every body's work, is usually no bodies work; therefore (in the next words) he puts the duty into distinct hands, Let Israel now say, let the house of Aaron now say; let them now that fear the Lord say, that his mercy endureth for ever. The Church of the Jews falls here under a threefold distribution.  
First, Israel the body of the Commonwealth.  
Secondly, The house of Aaron, the Ministers of the Temple.  
Thirdly, All that fear the Lord, Converts and Proselytes out of all Nations under heaven.  
Having thus awakened and summoned all to this duty, he gins a narrative of the special grounds and reasons of it; which appear in two branches.  
First, The readiness of God to hear and help him, from the 5. vers. to the 10. I called upon the Lord in distress: the Lord answered me, and set me in a large place. The Lord is on my side, etc.  
Secondly, The malice of his enemies in opposing him; who are described,  
1. Their multitude, All Nations, ver. 10. That is, the Nations round about: such as are named (Psal. 83. 7.) Gebal and Ammon, and Amaleck, the Philistines with the inhabitants of Tire, etc. These have consulted together with one consent, they are confederate against me.  
2. Their nearness of prevailing, They compassed me about. David was never in such a strait, or so near the borders of ruin, as when Saul and his men compassed Him and his men round about to take them (1 Sam. 23. 26.) when an enemy charges both in front and flank, both van and rear, they look like Masters of the field.  
3. Their frequency in renewing their assaults; They compassed me about; they compassed me about; yea, they compassed me about; They compassed me about like Bees. Four times they compassed him about, and the fourth with an addition; the last charge was hottest, as setting their Rest upon it, to show how restless and uncessant they were in their opposition.  
4. He describes his enemies by the end which the Lord brought them unto, They are quenched as the fire of thorns (vers. 12.) Some read, They are kindled as the fire of thorns; both the Greek and the Chaldee translate so; and it is usual in the Hebrew for the same word to signify contraries, as to bless and to curse; so here, to quench and to kindle. The sense amounts to the same, for that which is soon kindled, is soon quenched. David's enemies were soon kindled as the fire of thorns, a small matter set them on fire: and they were quenched or consumed like thorns, which in a moment are both flame and ashes.  
5. He describeth his enemies by the end which they intended him, or by their design against him, at the 13. verse, Thou hast thrust sore at me that I might fall; ruin was the project. Malice knows not how to go less than destruction, They thrust sore at him, that he might fall.  
The Psalmist having made this report of his dangers and deliverances of his enemies rising, rage and fall, giveth glory to God, vers. 14. The Lord is my strength and song, and he is become my salvation. And all his people celebrate these mercies as well as share in them (vers. 15, 16.) The voice of rejoicing and salvation is in the tabernacles of the righteous. He, in whom they rejoiced, and who was the subject of their song, stands forth in the next words, The right hand of the Lord doth valiantly: The right hand of the Lord is exalted; The right hand of the Lord doth valiantly.  
David's joy now grows up to confidence, and from telling over the former mercies of God, he goes on to foretell those which were future, in the Text now read.  I shall not die, but live; and declare the works of the Lord. 
The words are a holy rapture or exultation of spirit; his faith was too big for his heart, he must vent it at his lips, I shall not die, but live, etc.  
There are two parts in this verse.  

1. David's confidence of future mercy, I shall not die, but live.  
2. David's conscience both of a present and future duty, And declare the works of the Lord.   
There is a double reading of the words.  
Some thus, I am not dead, but alive; which translation is contended for, as the best, by a learned Interpreter; and then the sense hath a mixture of joy and thankfulness, that he who could number so many enemies, and so many dangers, should yet pass the pikes untouched and outlive them all, I am not dead, but alive, O wonderful! Blessed be God for this.  
We read, I shall not die, but live. And so the words carry the sense of an high acting faith, or of a faith raised up to a fullgrown assurance. Having told the story of his passed sufferings and salvations, he believes above and beyond all possible sufferings.  I shall not die, but live. 
But was David immortal? What man is he that liveth and shall not see death, and shall he deliver his soul from the hand of the grave? Psal. 89. 49. Is it not appointed unto all men once to die? And after David had served his generation, did not he fall asleep? Read we not often of David's sepulchre? How then is it that he promiseth thus much to himself, I shall not die, but live?  
There is a twofold death.  


1. A Natural death.  
2. A Violent death    
David doth not promise himself privilege from the former, he waves not a submission to the law of nature. But David did believe God would protect him from the later: I shall not die, that is, a violent death, I shall not die by the hand of these men, I shall not die the death which they have voted me to in their counsels long ago.  
Again, Death may be taken under another distinction. There is either, A natural, or A civil death.  
We may understand David of the later, I shall not die a civil death: as not a violent corporal death, they shall not take away the life of my body; so I shall not die a civil death, they shall not take away the prosperity of my estate. The two witnesses are said to be dead (Revel. 11. 8.) and their dead bodies to lie in the streets, when they were divested of all power and privilege in holding forth the truth of the Gospel. The state of the Jews in their Babylonian captivity is represented to Ezekiel by a valley full of dry bones (Chap. 37. 1, 2.) A man may have breath in his body, and yet the man scarce alive. The Apostle speaks this sense, (1 Thess. 3. 8.) Now I live (that is, now I live comfortably, now I feel myself alive) if ye stand fast in the faith. So here, I shall not die; that is, I shall not be miserable, I shall not be trodden under foot, or live at the courtesy and allowance of my enemies.  
And when he saith [I] we are not to restrain it to David's person, he meaneth himself, and they who had adhered to him in that cause; I and my friends, I and the Commonwealth of Judah, I and they shall not die, but live. A good man never reckons his happiness alone.  
But how would David employ that his present and promised felicity? How would he bestow that life, that prosperous life?  
He doth not say, I will now live merrily, I will eat and drink, and take my pleasure: he doth not say, I have got down mine enemies, I will now (as some perhaps slanderously reported him) neglect my friends. He doth not say, I have got power over my opposers, now I will use this power to oppress whom I please. David could easier have died or been miserable all his days among his enemies, then to have lived and prospered to these ends.  
Once more; He doth not say, I shall not die, but live; to declare my own great works: Now the world shall know how successful I have been in this war; the Nations round about shall hear what my Generals and Chieftains have done; stories shall report to after ages, what gallant men Joab and Abishai have been. No, here is no mention of Himself or of These, his declaration runs all upon the works of God, I am not dead, but alive, or, I shall not die, but live; and declare the works of the Lord.  
The sum of all is, as if David had said:  
I well perceive that the design of my enemies was to take away my life, or at least the comforts of my life; they thought a being in the world too much for me, and they were resolved a well being I should not have; but blessed be God, notwithstanding all their projects and oppositions, I am not dead: my life is whole in me still, and my state is well mended: my enemies have not had their wills on me, either to tear my soul from my body, or to violate the comforts of either. I am not dead, and more I am alive, I, and my friends, I, and they who have embarked in the same cause and run the same adventures with me: We all thrive and flourish, we are alive and lives-like. And me thinks from the mountain of this my present felicity I look upon the mercies of many years to come; my faith gins to prophesy, and my spiritual prospective draws before me the blessings of many generations, even blessings for the children yet unborn; as I am not dead but alive, so I shall not die but live; God hath not given me into the hand of these men, nor shined upon their counsels against me, and now I am confident that he will not. The sense and faith which I have of these things pleases me exceedingly, but that which is most content full to me, and the very project of my soul, is, that my life shall run out in the honouring of my God, that these victories which he hath given me over mine enemies shall overcome me to his service that the greatest work of my reign shall be to make a declaration of what God hath wrought.  I shall not die, but live; and declare the works of the Lord. 
I shall now draw out some particulars from the general sense thus given. And first take an Observation rising equally from either reading;  
That the design of malicious enemies is the ruin of their opposers.  
When David saith, I am not dead, but alive; he intimates that the enemy sought his life; or, when he saith, I shall not die, but live; he implies the enemy would still go on pursuing his life. Jacob foresaw no less danger from his malicious brother (Gen. 32. 11.) I fear him (saith he) lest he will come and smite me, and the mother upon the children. Queen Esther in the sixth of that book, shows the malice of Haman, acting thus high, We are sold, I, and my people, to be destroyed, to be slain, and to perish; If we had been sold for bondmen and bondwomen, I had held my tongue, though the enemy could not countervail the King's damage; but that's not the thing which will satisfy Haman, We are sold to be slain, and to be destroyed.  
It is a vexation to malice not to do its uttermost. Some of the Talmudists have observed, that the devil was as much wounded with that restraint which God put upon him, that he should not take away the life of Job, as Job was with all the wounds which the devil inflicted upon his body; See, he is in thine hand, but save his life. The devil would have gone to life, unless he had been stopped. Malice hath no bounds, and it keeps none, but those, which an insuperable hand prescribes or imposes. The children of Edom are not contented with defacing the beauty, with breaking down the battlements, or uncovering the roof of Zion, their cry is, Raze it, raze it, even to the foundation thereof (Psal. 137. 7.) As Antipathy is not against any one individual, but against the whole kind; so it is not against any one good of the individual, but against all kind of good which he enjoys. Thus the Prophet describes the Babylonian cruelty against Jerusalem (Jer. 51. 34.) Nabuchadnezzar King of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out. By that time all the lusts of wicked men are served, they sweep all away. That (as the Prophet speaks) which the Palmer-worm leaves, the locust eats, and that which the locust leaves the canker-worm eats: so we may say, that which ambition leaves, covetousness takes; that which covetousness leaves, cruelty takes; that which cruelty leaves, gluttony and drunkenness take; and that which gluttony and drunkenness leave, wantonness takes away, till all's gone.  
Hence it is that the Lord is so severe against the enemies of his people, Revel. 16. 6. Thou hast given them blood to drink, for they are worthy: they must drink blood, for nothing would satisfy them but blood. And (Jer. 51. 35.) the Church is prophesied, imprecating like vengeance upon Babylon, The violence done to me be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Caldea, shall Jerusalem say. And again, O daughter of Babylon who art to be destroyed, happy shall he be, who rewardeth thee, as thou hast served us. Psal. 137. 8.  
In this glass we may see the face of many of their hearts, out of whose hands, we rejoice that we are delivered this day. It is nothing but the want of power which hath hindered the execution of utmost rage. And therefore where God giveth power, what should stand between justice, and the execution of it? I would not blow up revenges, but thus much I say, It is as dangerous not to execute justice, as it is to take revenge.  
So much in general, from the design of David's enemies, it was death and ruin.  
Take two notes from that reading, I am not dead, but alive. First, thus,  
It is a mercy in times of great danger, to escape death, or to come off with our lives.  
It is a mercy not to live in times, when God visits a people only to punish their sin; and therefore some of the good Kings of Judah, were promised that they should die, before such troubles were borne: even Balaam (Numb. 24. 23.) prophesying of the sore calamities of divers Nations, breaths out in compassion, Alas, who shall live when God doth this? Who would desire to live in such a time? The righteous is taken away from the evil to come (Isa. 57 1.) But to live in times, when God visits a people, for the purging of their sins, this is a great mercy. To live in such times, and to get thorough them, though but with an escape, is a mercy. But to get thorough those times with a conquest, is a great mercy. It is an honour to live in troubles which overcome us, while we are contending for truth and righteousness: But to live in troubles, where contending for truth and righteousness we overcome, is our happiness. To be in deaths often is an honourable life; but often to conquer deaths is an Heroical life.  
Right Honourable and Beloved, this is England's mercy. Life is the richest commodity of this life. Life among Naturals is next in value to the soul, and it is in value above all Civils. Satan's estimate may be taken in this point (Job 2.) Skin for skin, and all that a man hath will he give for his life. Life is sweet, life is a treasure. And there hath been much digging for this treasure. We have gone thorough fire and water variety of dangers: we have walked for four or five years, not only in a valley of tears, but of blood, in the very valley of the shadow of death, and yet we are not dead, but alive. What though it hath cost much to preserve these lives; (who would die to save charges?) what though estates be shortened, yet life is lengthened? what though some of the lading hath been cast overboard in this storm, yet the vessel is safe; We are not dead, but alive; We (if ever any) may say it with a mixture of wonder and thankfulness, England is not dead but alive. There were many who looked upon her as dying and gasping out her last breath: Many hoped and many feared England would have been in her winding-sheet before this time. How often have we (like Israel at the red sea) been talking of our graves? How often have we waxed strong in unbelief, and concluded (as David once did) we shall one day perish? yet we may say, England is not dead, but alive.  
And what a mercy is it that we can read this text to the Parliament of England, Ye are not dead, but alive. The Parliament hath had death standing at their doors, death looking thorough the keyhole, scarce suffering the door to shut, lest (if called) it should not come in fast enough, and yet we may say, The Parliament of England is not dead, but alive. And which is most considerable (as in its greatest swoon and convulsions it always retained life in itself, and lived in the hearts and prayers of the faithful in the land, so) it now liveth in the tongues and pens (I know not in what state it is in the hearts) of those with whom it was reckoned among the dead. The Parliament of England hath been prayed to death, cursed to death, drunk to death, devoted to death, and voted to death (I am sure a civil death) in deepest consultations, and yet it is alive, and lives in the mouths of many, whose throats were once an open sepulchre, to swallow it up and bury it forever. Let this mercy be remembered, as that which is the mother-mercy, or the instrument, the parent of all our Nationall mercies. The Parliament of England is not dead, but alive.  
For the City of London, this great and renowned City, what a mercy is it that we can say, London is not dead, but alive? Death hath been hover about your walls, death waited when it should be admitted to look in at your windows. Yea, the death of this City hath been breeding in its own bowels. Some members have been contriving the death of the whole body, and have themselves justly died for it. And that which the Prophet speaks (Lam. 4. 12.) concerning Jerusalem, The Kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy should have entered into the gates of Jerusalem; may be inverted concerning London, The Kings and Nations about us would not believe but that the enemy would have entered in at the gates of London before this time; yet notwithstanding secret undermine and open threaten, This great City (which holds much of the life of the whole Nation) is not dead but alive: This City hath not had so much as a mount cast up, nor an arrow shot against it.  
Lastly, How many are there in this Honourable Audience, who have gone forth with their lives in their hand, who have (as it were) conversed with death? Some (I believe) are here, who have led Armies in the field, who have been in the head of them in times of greatest danger, and hottest assaults, who have seen pale death on every side, who have heard the groans and beheld the wounds of the dying; let them all bless God, that they and we can say, They are not dead, but alive.  
A great King (1 King. 20. 32.) made it his request, and would have been glad of the grant, I pray thee let me live. Esther makes the same suit to Ahashuerus (Chap. 7. 3.) Let my life be given me at my petition, and my people at my request. And all that God himself promised some very good men (in a time of common calamity) was, That they should have their lives for a prey, as for great things they were not to be looked for, Jer. 39 18. & 45. 5. That we can say thus much, we are alive, is a mercy, if we could say no more.  
But if we can say more; if we can say, we are not only alive, that is, numbered among livers: but we are alive, that is, numbered among rejoicers, this would rise to a high prized mercy. That's a second Note, which I shall briefly touch.  
For a people after they have run thorough great dangers, to live enjoying great comforts and successes, is an amazing mercy.  
Not to be dead but alive, is mercy, but to be alive and prosperous, what a mercy is that! This calleth as much for admiration, as thankfulness. It was much that the Bush burned, and was not consumed, Exod. 3. 2. but that a Bush should burn, and at that time blossom and bear fruit, how admirable were that! When joseph's brethren (Gen. 45.) returned and told their father, joseph is yet alive, had the report ended there, jacobs' heart had been exceedingly revived; but when they tell him, joseph is yet alive, and he is Governor over all the land of Egypt; how did this amaze the spirit of old jacob! He was ready to die with joy, to hear that his son was not only not dead, but alive in such an estate of honour.  
This day is witness; This solemn meeting is a proof, That the Kingdom, the Parliament of England, the City of London, do not only live but prosper. Ye are not escaped only (as Job speaks, Chap. 19 20.) with the skin of your teeth, but with your Ornaments and Honours, with your riches and privileges. Ye have not only breath and a being, but strength and a well-being; ye are encompassed with blessings, and the Candle of God shines upon your heads. Though (as the Psalmist speaks, Psal. 66. 12.) Ye have gone thorough much fire and water, yet God hath brought you to a wealthy place. Ye are not enjoying a life only, a life within one step or degree of death, but ye live your lives, ye have a life that hath abundance of life in it, such livelines, such vigour your affairs have not had since these troubles began.  
What the Orator spoke with indignation of Catiline, a conspirator against the peace of his country, Vivit, etiam in Senatum venit, the man hath honour, whose life is more than his due: The same may I say with much gratulation, of you, Noble Patriots, Vivitis, etiam in Senatum venitis, Ye live, and ye live still like Senators. Your Honour is great in the salvation which God hath wrought: Your Sun rises in the West; Your victories abroad are stupendious; Your union (which this day's appearance is a great demonstration of) I say, your union at home is pleasant and harmonious, the Two Houses with each other, both with the City concentring in this solemn duty.  
I would say this, from the sense of this great mercy.  
Right Honourable, seeing the Lord hath given you your lives for a prey, and added prosperity to your lives, let the cause of God not only live but prosper in the land. Improve your utmost, that Jesus Christ may have, not only a being, or a breathing in the land, and in your lives, but that he may reign & live gloriously both in the Land, and in your lives. The Apostle john in his 3d Ep. to Gaius, wishes that his body might prosper even as his soul prospered; My wish is that all your souls, and all the affairs of souls, may live and prosper, as God hath caused your bodies and outward estates to live and prosper: My wish is, that all the Churches of Christ, may live and prosper, even as the Commonwealth prospers, The Church of Christ is the soul of that Commonwealth, where it is. Many Commonwealths have prospered where Christ hath had no Church at all, but (I think) there was never any Commonwealth that prospered where Christ had a Church, if that Church did not live up in the same degree of prosperity, that the Commonwealth did, I mean, if the Church had not a flourishing life in its capacity according to the flourishing of the State wherein it lived. I speak not of the Church, under the old notion of the Churchmen, but I speak of the Church, as comprehending all the Saints and servants of Jesus Christ, all the faithful in the Land; let them all have, not only a life, but a comfortable life. This will answer the mercy of God, in giving the State, not only a being, but such a comfortable being, as it hath at this day.  
I know, Right Honourable, it was fare from your thoughts, ever to have spoken like that Roman Tyrant, If I must die, let fire and earth mingle, let all go to confusion: if I must die, let all the world die too. I doubt not but you would have rejoiced (though your own lives had been the price) to have known, that England should live, it would have been your comfort, that the foundations of mercy to a future generation had been surely laid, though in your own ruins: Though (as judah pleads with joseph for the return of Benjamin, Gen. 44. 30.) I verily believe, that the life of the Kingdom of England, is bound up in the Parliament of England, and when this dies, that must, in the notion here intended. But I am sure ye are further off from the speech of that other Roman Tyrant, who said, Let fire and earth mingle, so I may live and prosper, so I may have what pleaseth me, no matter what becomes of the rest of the world. I know ye abhor to think, much more to resolve, Now we live and prosper, let fire and earth mingle, let justice and oppression mingle, let Christ and Belial mingle, let truth and error mingle, let light and darkness mingle, let good and evil mingle, let confusion and disorder appear in the face, and live in the body of the whole Nation, if they will. Therefore as the Lord hath given us in this mercy, that you are not dead but alive, so let it be, I humbly beseech you, your care in answer thereunto, that the work of God, that all who fear God, that the cause and people of God, that the flock of Jesus Christ, may not only not die, but live prosperously with, and under your Government.  
I now come to the second reading, our reading of the Text, I shall not die, but live: So it is a voice of holy confidence, and it yields this plain Observation.  
That, The experience of former mercies and successes is a ground of hope for future and continued mercies and successes.  
Faith turneth this experience, I am not dead, but alive, into this confidence, I shall not die, but live. Hope is the firstborn of experience (Rom. 5. 4.) The Apostle argues so (2 Cor. 1. 10.) He hath delivered us from so great a death: A great death; all death in itself is of one size, but the ways of death, and the dangers of death are of different sizes and dimensions, He hath delivered us from so great a death (deadly dangers) and he doth deliver us; what of that? And we trust that he will also deliver us. What God hath done and doth, is easily believed he will do. The people of Israel being got thorough the red Sea, kept a day of Thanksgiving, and we find that they grew confident of getting into Canaan presently, Exod. 15. 13, 14. Thou in thy mercy hast led forth the people, which thou hast redeemed; thou hast guided them in thy strength unto thy holy habitation: the people shall hear and be afraid, sorrow shall take hold of the inhabitants of Palestina, the Dukes of Edom shall be amazed, etc. Israel had set but a foot (as it were) beyond the red Sea, and yet now they triumph, as if they had a footing in Canaan. Was not Moses too forward in this, and were not the people over confident? No, they had a just ground of hope, that God would carry them thorough that Wilderness, because he had brought them thorough that red Sea. David saw Goliath vanquished in the victory he obtained over a Lion and a Bear, this uncircumcised Philistime shall be as one of them.  
I beseech you let your faith grow thus vigorous, and turn experiences into confidences, Because ye are not dead, but alive; believe that ye shall not die, but live.  
I would not invite you to build Castles in the air, nor would I nurse up presumptuous thoughts in any. I know that Babylon shall be as confident, as confidence itself, immediately before her destruction, Revel. 18. 7. I sit a Queen, and am no widow, and shall see no sorrow, and yet all her sorrows shall then come upon her. I know the people of God may overact their faith, and be confident without cause, as the Prophet speaks (Jer. 2. 37.) The Lord hath rejected thy confidences, and thou shalt not prosper in them. But though I would not, yea, I dare not be overbold or presuming, yet I would not have any distrustful or unbelieving. God is a Rock, and his work is perfect: We are sure he hath begun a work, why should we not believe he will bring it unto perfection?  
It may be, some abroad will object, as Rabshakeh once did against Hezekiah and the Jews (2 King. 18. 19) Thus saith the great King, the King of Assyria, What confidence is this wherein thou trustest? Thou presumest thou shalt be delivered from the invasion of Senacherib, What is this confidence, saith Rabshakeh, tell me thy strength? Possibly thou wilt say (but they are but vain words) I have counsel and strength for the war. Or, if thou hast not strength of thy own, yet thou hast friends and confederates to assist thee. I wonder where. Tell me? Now on whom dost thou trust, that thou rebellest against me? If thou wilt not discover the lock wherein thy strength lies, than I will do it for thee; Now behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into a man's hand, and pierce it: So is Pharaoh King of Egypt unto all that trust on him. Thus he sleights his confidences in men: And because he knew Hezekiah and the Jews had a reserve, when the arm of flesh was broken, therefore hetakes them off from that too (vers. 22.) But if ye say unto me, We trust in the Lord our God; Is not that he, whose high places, and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, ye shall worship before this Altar in Jerusalem? As if he had said, Do ye build your confidence in God, when ye have done God such a disservice as this, the defacing and demolishing of his Altars? Are ye so audacious as to believe that God will help you, when you have thus dishonoured him? Can you expect his aid should be the reward of your sacrilege? Be ashamed of these hopes, make not your God a protector of your impieties. Some (I say) from abroad may think to cut the sinews of our confidence by such an argument; What is your confidence to prevail, or that the Parliament should prosper? Are not they the men, who have pulled down Altars, and abolished Prelacy? Have not they turned out the old Liturgy, and dashed the Ceremonies? Have not they done these things by their authority, and shall they live?  
To such Objecters I say, our confidence gathers life from this Objection. These (Right Honourable) are splendida peccata, shining sins indeed, and holy impieties. If these be your faults, they are glorious ones, and we may fatten our faith by such doubts cast in from these without. We may rather build upon it, that you shall prosper, because God hath ennobled your spirits, to do such things as these: even as Hezekiah prospered in those works, which yet the railing Rabshakeh supposed his certain ruin.  
There are other Objections against this confidence, which are more weighty and sad. I will name but three.  
First, What? so confident that we shall live, and yet the Kingdom so abound with sin? When there is so much life in sin, shall such a people live? Live and prosper?  
I acknowledge, that when we consider the sins and profanenesses, the wickednesses and blasphemies, which are in the Nation, we have just cause in reference to them, not only to rejoice with trembling, but to tremble without rejoicing. These may give us cause to fear, that all the troubles we have hitherto had, are but the beginning of our sorrows; And that the Lord, in stead of turning back our captivity, should turn us back into captivity. We may have cause to fear, that even the great and solemn meeting of this day, upon (as I may so call it) this mountain of our present felicity, should be but like Moses his going up to Mount Nebo, or the top of Pisgah, in the later end of the book of Deuteronomy, from thence to view the Land of Canaan, which himself should never enter into: The Lord may make this happy spectacle, but as a short view, a transient glimpse of those glories and comforts, of those blessings and mercies, which peace and union in a settled estate bring forth to a Nation: and the word might go out against us all, even against Moses and Aaron, Magistrates and Ministers, even against those, who have been most faithful in the carrying on of this great service and most industrious, even against those, who have shed most tears, and have laid up most prayers, even against those who have sweat most, or bled most, Ye shall all die on this side Jordan. Your sins shall▪ consume your carcases in this wilderness; this is acknowledged, and what ever the issue be, let God be glorified.  
But the Lord doth not account, as man accounteth, neither are his thoughts as man's thoughts. Take but two instances. The one, Psal. 106. 6, 7. where the unbelief and provocations of the people of Israel are reported, We have sinned with our fathers, we have committed iniquity, we have done wickedly. Our fathers understood not thy wonders in Egypt, they remembered not the multitude of thy mercies, but provoked him at the Sea, even at the red Sea. Yet, he comes in with a non obstante, at the 8. verse, Nevertheless he saved them for his Names sake, that he might make his mighty power to be known. If God will save for his name's sake, what people is there whom he may not save?  
The other Scripture is (Isa. 57 17.) For the iniquity of his covetousness was I wroth, and smote him, I hide me, and was wroth: What did this smiting effect? It follows, He went on frowardly in the way of his heart; he went on sinning, while God was smiting; what could any one expect now, but that the Lord who smote him before, should at the next blow destroy him? Yet hear, O miracle of mercy! I have seen his ways (vers. 18.) What ways, repenting ways, reforming ways, holy ways? No, his ways, the ways of his own froward heart. And what will God do? Doth he say, I will strike him down in his ways, I will kill him in his ways? No, I have seen his ways, and will heal him. I will heal the former wounds instead of making new wounds; There is more mercy, yet, I will lead him also, and restore comforts unto him, and to his mourners. God doth not usually heal the wounds of judgement, till the wounds of sin are healed: yet sometimes he doth. And what know we but the Lord may once again make a parallel mercy to that promised his ancient people, and restore comfort to those hearts, Who go on (as this Objection charges) frowardly in the way of their hearts?  
Secondly, Others may object, what? so much confidence of a succession of mercies? Look to the Church, and to the matter of the worship; Superstition is gone, but profaneness stands at the door; Prelacy is gone, but Anarchy is feared: and can we yet be confident? Sure to invite to a day of rejoicing, when we are in such a condition, is but like bidding the sons of Zion to sing one of their songs at the waters of Babylon.  
I acknowledge, there is little reason to rejoice in the light of this world, whilst the Gospel is under a cloud; that there is very little reason to take warmth at the heat of any Sun, while Christ the Sun of righteousness is eclipsed by the interposition of any sublunary interest whatsoever.  
But must we despond, and give all for lost, because light hath not (supposing that it hath not) that free and kind entertainment which we desire? Must we resolve that Christ shall lose his right (suppose it so) because he hath it not, or because he hath it not by the day set in our Calendar? Possibly, the Calendar of Heaven hath a post-date to ours. A woe belongs to those who neglect to finish the work of the Lord (like them in the Prophet) upon this surmise, The time is not come, the time that the Lords house should be built: Yet a woe lies not against those, who conscientiously endeavouring to build, cannot finish it. Christ accounts those his enemies, and calls them out to destruction, who say, We will not have this man to reign over us: But they may be in the roll of Christ's friends, and he may be preparing salvations for them, who being seriously upon that design, yet fail in advancing his reign. If that be not our case, I grant, there is no reason any man's faith should have life, that we shall live.  
But if it be (as I believe it is) our faith hath reason to hold up in life and strength too, that we shall live: For we know Christ works by degrees in the hearts of his people. Light comes not in all at once. In the prophecy of Ezekiel, The waters of the Temple were first but to the ankles, and then to the knees, and then to the loins, and then it was a river of waters to swim in, a river that could not be passed over. We must give providence leave to go it's own pace. Things are still under consideration, The plummet is still in the hand of Zerobbabel, and who knows to what perfection the work may be brought in a short time? It is not the doing of what comes short of the mind of Christ, but a resolving not to do the mind of Christ, which makes a people hopeless.  
When Christ was in the world, he was not received presently; Did he therefore fire the world presently about their ears, and destroy those places which received him not? When some persuaded him to do so, he tells them, Ye know not of what spirit ye are. There's many a good man, who, if he knew his own spirit, would be ashamed of it. Christ is not so fierce as many Christians are. It's true, his anger when it burns is infinitely fierce, and who can abide it? But we know he is patiented, and he is patiented very long, even unto those who knowingly abuse him; much more toward those who are sincerely seeking after him. He is patiented to those who abuse him, and patiented so long, that they take occasion (cause they have none) to scorn and mock him, Where is the promise of his coming? And, Let the Lord hasten his work that we may see it. Much more will he be patiented towards those who are praying, consulting and enquiring, though as yet they should not come up to give him the honour due unto his name.  
When the Jewish worship was cast out, and the Ceremonial Law abolished; the Apostles themselves being alive, and preaching it, Christian worship was not received in a day or in a year: the Apostles were long working it into the hearts of believers. And we may read in the 14 t● Chapter of the Epistle to the Romans, how much bearing there was exercised, and how much forbearing towards those who were not yet come up to Gospel heights, either of their duty, or of their privilege? Therefore (I say) though this Objection should stand a while in the letter of it, yet we need not fall in our hopes; though we are not where we should be either in worship, or in Government, yet Christ will bear, while we are seeking and enquiring with sincerity that we may. Christ will at last break those, who wilfully break his bands, and cast away his coards from them. And all they who in uprightness pray and endeavour that his Government may be set up, shall be heard and blessed, though perhaps, not in their own way.  
A third Objection lies thus. But there are many errors, and strange opinions amongst us: Tares grow up, and are like to overgrow the wheat: sores and sicknesses overrun many minds. Can a people thrive, who have such diseases upon them? Can the Physicians who behold these distempers, offer us any hope that the patient shall live?  
I think no forehead can deny that there are errors amongst us: and some very dangerous destructive and damnable, perverting souls, and wasting the vitals of religion.  
Errors are not to be sported with. Who can love Christ and error too, much less plead for, and give it patronage? Christ is truth. And though persons erring may have our charity, yet no error ought to have our love: though many who err may have much of our patience, yet there is no error (how small soever) should any of our have countenance.  
But to this sad Objection, I answer.  
First, Possibly there are more errors named then are. All is not error which every one thinks to be error. We know who spoke it, After the way which they call heresy, so worship I the God of my fathers (Act. 24. 14.) and they were no mean, no unlearned men who called that way heresy. And I shall never believe all Heresiographers for his sake, who put Aerius into his Catalogue for opposing Prelacy. There may be an error in taxing somewith errors.  
But secondly, Whatsoever is an error, or an heresy, whatsoever is contrary to wholesome Doctrine (such opinions are knowable, else all rules about dealing with them were vain) Whatsoever (I say) is an error or heresy, let all the penalties which Christ hath charged upon it be executed to the utmost: If we favour error, I know not how we can with confidence lift up our eyes to Christ for favour. If Christ would not have had error to be opposed, why hath he left us means both for the opposition and suppression of error? As he hath given a complete Armour to every Christian wherewith to fight against the wiles and temptations of the devil; so he hath given a complete Armour to his Church, wherewith to fight against all the errors and unsound doctrines of seducers. Therefore search the Magazines of the Gospel, bring out all the artillery, ammunition and weapons stored up there, look out all the chains and fetters, the whips and rods, which either the letter of the Gospel, or the everlasting equity of the Law hath provided to bind error with, or for the back of heresy: let them all be employed, and spare not. I hope we shall never use (I am persuaded we ought not) Antichrists broom to sweep Christ's house with, or his weapons to fight against errors with. Christ hath form and sharpened weapons for this war; we need not go to the Pope's forge or file. We (saith the Apostle) have weapons in a readiness to revenge every disobedience; They are ready made to our hands; we have them in a readiness, saith Paul, let these be sheathed in the bowels of every error, and corrupt opinion: and the event will show (a thought that it will not, were an infinite disparagement to the wisdom of Christ, who hath appointed them) the event, I say, will show that these weapons of our warfare are not carnal, but mighty through God; not a wooden dagger, or spears of bulrushes, no potguns, or paper-shot, as some (at least in consequences) blaspheme, but mighty through God to the casting down of strong-holds, and the bringing of every thought into captivity to the obedience of Christ. And when errors are more the erroneous (tumultuous or blasphemous) the general rules of the word will show us expedients, fit to meet with such distempers. If we thus prosecute and oppose the errors of these times (which I conceive no man is hindered from doing in his sphere, though all the spheres wherein this may be done, are not in a desired motion) If, I say, we thus prosecute error, and contend for truth, we may keep our hopes alive, that as we are not dead but alive, so we shall not die, but live; that, yet Counsels at home, and Armies abroad shall prosper; that, this shall not be the last Thanksgiving day, which this great Assembly shall keep for received victories; that, God will yet go on to crown this Nation with so many mercies as shall fill both the present age and posterity with books and declarations of what God hath wrought. A service, to which David engageth himself in the next words of the text, I shall not die, but live; and declare the works of the Lord.  And declare the works of the Lord. 
The general issue of which words, as considered in conjunction with the former, is,  
That all received mercies should be designed to the glory of God.  
This is the design of the Saints, when they pray for mercies (Joel 2. 14.) Who knoweth if he will return and repent, and leave a blessing behind him; For whom? for you? Nay, Even a meat-offering, and a drink-offering to the Lord your God. The captive Jews were taxed, because they fasted forthemselves, and not unto God (Zech. 7.) It must be the project of prayer and fasting, that we may receive mercies to honour God with: and it should be our project in days of praise and thanksgiving to honour God with the mercies we have received. So much of our lives is as lost, and so many of our mercies are as buried, with which the name of God is not lifted up and advanced. To seek our own glory, is not glory; or to deal with God, as the Story speaks of one, who written the founder's name that had been at the cost and charge of a curious fabric upon the plaster of the brickwall, but cut his own name in a marble stone underneath: While worldly men bestow outward thanks on God, Their inward thought is, that their houses shall continue for ever, and their dwelling place to all generations, and they call their lands after their own names, Psal. 49. 11. To give God a day of vocal praises, and to reserve the chief, the fattest of the honour to ourselves, is to mock God in stead of praising him, and to commit sacrilege, while we are offering holy things.  
But I cannot stay upon that general. Take this in special.  
That to declare the works of the Lord, is the debt of honour and duty, which we ought to pay him for all the work he is pleased to do for us.  
The works of God are his counsels acted, Psal. 31. 19 O how great is thy goodness which thou hast laid up for them that fear thee? The goodness of God is laid up; in what Storehouse doth God lay up this goodness? Surely, in his own breast: there he laid up the creation of the world from all eternity, and there he laid up the redemption of man, and wrought it in the fullness of time: There he laid up all the deliverances which at any time he hath wrought for his Church. O how great is thy goodness which ●hou hast laid up! (than follows) which thou hast wrought for them that trust in thee, before the sons of men. The works of God are the goodness of God made visible, they are as so many beams or rays of the power, wisdom, faithfulness and justice of God. God declares himself in his works, The invisible things of him from the creation of the world, are clearly seen, being understood by the things which are made, even his eternal power and Godhead, Rom. 1. 20. The work of Creation declares much of God, but the works of Providence declare more. And as God declares himself in his works, so we must declare the works of God. But how shall we make this declaration?  
There is a  declaration of the works of God.  
The first is an Arithmetical declaration; the original word in the text primarily signifies, to make a catalogue or an enumeration of things, and so of the works of God, setting them down by number. Thus God himself declares his works (Judg. 10. 11, 12.) Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? The Zidonians also, and the Amalekites, and the Maonites did oppress you, and ye cried to me, and I delivered you out of their hand. Here is nothing but the bare names of deliverances set down, seven in number: So many you have received from me, saith the Lord. As if we should write now, The battle at Keinton one, The battle at Newberry two, The battle at Chereton-Down three, At Marston-moor four, At Nazeby five, At Langport six, At Torington seven, & the disbanding of the late Army in the West without battle, which may go for many victories, etc. And this is a declaration which becometh us; some pens have done this to my hand already; there is an Arithmetical declaration of our mercies and victories in the Field, and over Strong-holds this last year, newly set out and printed, and I think the number is ninety and one, besides some remarkable ones given in since: we may conclude this declaration with that of the Psalmist, Many, O Lord, are the wonderful works, which thou hast done, and thy thoughts which are to us ward, They cannot be reckoned up in order unto thee, if we would declare and speak of them, they are more than can be numbered, Psal. 40. 5.  
Secondly, There is a logical declaration of the works of God, when we show the several kinds of them; as, the work of Creation, the work of Redemption, the work of Providence; and distribute these into works of mercy, or works of justice; into those works wherein God protecteth his people, or wherein he destroyeth his enemies; and those either in defeating their Counsels, or in overthrowing their Forces. Many such divisions, and subdivisions, differences and properties also of the works of God may be set forth in a logical declaration.  
Thirdly, There is an historical declaration, when besides the several kinds and differences of the works of God, we declare the persons acting, the places, the times, the counsels, the managing of the several actions, the events and successes, the issues and fruits, the effects and consequences of every undertaking. Such considerations as these make up the history of the works of God.  
The fourth is, a Rhetorical declaration; when besides a bare narrative of the facts, etc. (which is proper to history) we labour to find out the several circumstances and aggravations of every work, which may raise up our spirits, and warm our hearts in considering of, and looking over them. It is our duty to make more than bare narratives and histories, we must cloth them with eloquence, and make oratory do homage to the honour of God. The holy Penmen have been admirable in this, read the Song of Moses (Exod. 15.) The Song of Deborah (Judg. 5.) The Song of David, in the day that the Lord bade delivered him out of the hands of all his enemies, and out of the hand of Saul (2 Sam. 22.) and you will find them over-matching all Poets and Heathen Orators in depth of conceit, exactness of stile, and flowers of Rhetoric, as much as the Sun doth a Candle, or the spirits of wine the dregs of it. Thus should we polish and garnish, embroider and bedeck the works of God, not with vain ostentation of wit, not with affectation or pedantic pomp of words, but with sobriety and holy gravity: Not, as Austin I remember censureth a passage in one of his own Confessions; it was, saith he (Declamatio levis) alight declamation, not (Confessio gravis) a sober confession. Some bestow too much rhetoric upon confession of sin. There may be pride in our confessions of repentance, and so there may be in our confessions of praise. Our confessions therefore or our declarations of the works of God, must not be tainted with wantonness and vanity, lightness and curiosity, we must not flourish and word▪ it only with God, but we ought to make as solidly rhetorical declarations, as any ability that God giveth us, can reach unto.  
For as it is not enough to make an Arithmetical confession of sins, to tell God how many they are, how many in number as near as we can; or, to make an historical declaration of them, to set down the time and place, when and where we sinned; but it is our duty to make rhetorical confessions, to aggravate our sins against ourselves, to show the Lord not only our sin, but the iniquity of our sin, the filthiness of our lewdness, the abomination of our provocations: That (as the Apostle speaks) Our sins may become exceeding sinful, Rom. 7. 13. So here, the Lord must have more than a naked history of his works; or, a superficial declaration, that This and That was▪ done; our hearts and heads should be busied in searching things to the bottom, and in giving an accent to every circumstance. For, as a small fact committed against God may be a very huge sin: so a small work done by God may be a very huge mercy. I shall give a few hints towards this Rhetorical declaration of the works of God.  
First, Consider them in reference to the way which God takes to bring them about. He works sometimes immediately by his own hand, and then his work is miraculous. He works at other times by weak and improbable means, and then his works are marvellous. He often makes oppositions, and cross counsels serve his ends, he makes a Table out of a snare, and what was intended for our casting down, the occasion of our standing, wounds heal us; losses every us; divisions unite us; our being overcome gives us the victory, and then his works are glorious.  
Secondly, Consider the strength of opposers, their helpers and abettors, their heights and former successes, their resolvedness and rage, their pride and confidences. From all these learn how vast a mercy it is to be delivered from them.  
Thirdly, Consider the time when God works for us. The season is as much as the mercy itself. We have had remarkable heightenings of mercy, from the dates of our mercies. What a remarkable mercy for the season was the Expedition to Gloucester, when we were, as it were dying, and giving all up? What a seasonable mercy was the victory at Nazeby, in the beginning of the last year, when we were despondent, and sinking in our spirits? You may find the like seasonableness of many other mercies, As words spoken, so actions done in season, are like Apples of gold in pictures of silver. With divers such golden Apples, and silver pictures, God hath at once fed and delighted us.  
Fourthly, Consider, for whom God works. When for persons undeserving, and disoblieging him continually. This is a mercy-raising consideration indeed. As Job, (Chap. 7. 17.) speaks in general, What is man that thou shouldst magnify him, and that thou shouldst set thine heart upon him? So we should say at this time; What are we, and what is the Nation, that God should magnify us? a Nation against which there are so many objections, upon which there are so many sins, a Nation which hath so many ways disobliged God; what are we, that God should work such wonders for us? When David offered Mephibosheth great kindnesses, restoring him all the lands of his father, and enviting him to eat bread at his Table continually; Mephibosheth who was but a lame man, and one that had mean thoughts of himself, stands amazed, What is thy servant that thou shouldst look upon such a dead dog, as I am? (2 Sam. 9 8.) Though he was a man of honour by his birth (Jonathans' son) yet he speaks thus low of himself (who am I?) at the offer of so great a favour. What then may we say of ourselves, that God should respect us, who may be called dead dogs before him? A people lame in his service, unanswerable to former mercies. When God must work as much for his own name, as by his own power; when God remembers to work for those who have forgotten his works; when God is faithful to those who have disinherited him, how do these considerations of our lownes, heighten our mercies, and render our deliverances as so many wonders? Thus glory comes in to God by our abasement: for, as in confessing the circumstances of sin, some special sinfulness of our hearts breaks forth upon every one of them, to humble us. So in confessing these specialties of God's works, some beam of his Wisdom, Justice, Power, Patience or Goodness breaks forth and irradiates all the mercies which we receive from him. Therefore be very careful in making these Rhetorical declarations: let not God have history and naked relations, but be diligent in finding, and eloquent in describing every, even the least passage of his providence. The Rabbins have a saying, that there is a mountain of sense hanging upon every Apex of the word of God; I assure you, the least Apex in the works of God, may have a mountain of goodness and mercy hanging at it, did we but search them out.  
There is yet a fifth Declaration of the works of God, which I would rather press, and it is more necessary than all these , more necessary than either your Arithmetical, or your Logical, or your Historical, or your Rhetorical declarations, and that is a declaration purely theological, or a practical declaration of the works of God.  
Right Honourable and beloved, God will bear with us, though we should be somewhat out in our Arithmetic, and indeed the works of God exceed our Arithmetic, they are innumerable; God will bear with us though we are not such exact Logicians to methodize his works, to give their descriptions, definitions, kinds differences and properties: God will bear with us, though we are but mean Historians, but flat, feeble and languide Orators, if yet we come up in this last act, and make him a full, a hearty, a pithy declaration of his works, by ours. The Lord is better pleased with the language of our hands, then with the language of our tongues; and we honour God more with the words which our works speak, then with the words which our mouths speak. I beseech you therefore make this declaration as full as may be; Let your feet declare, and your fingers speak to the whole Nation, yea to all the world, what God hath done for us. It will be a very sad thing if declarations of the works of God should be made only in sermons, or written in books, and none found written in our hearts and lives: If it should be so, mercies will be our burdens as much as judgements have been, and the heavier burdens too. The Baptist exhorts, (Matth. 3.) Bring forth fruit meet for repentance: I exhort, bring forth fruit meet for mercies, for victories; bring forth fruit meet for days of thanksgiving. And give me leave a little to drive this point more home, and to fasten in more distinctly upon your spirits.  
First, I would bespeak the whole Kingdom of England. O England, becarefull to make this practical declaration of the works of God. God appears as unbending his bow, and putting his arrows up to his quiver, as sheathing his sword, and repenting of those evils of punishment which he determined against thee; make haste to declare this work of the Lord, by repenting of thy evils of sin, and by turning to God in duty, from whom thou hast departed, and whom thou hast provoked by thine iniquity. God hath given the Armies of thy enemies into thine hand, and he hath caused their strong holds to submit. O England, declare this work of the Lord, by preparing a new war against those Armies of outrageous lusts which encamp in all places, and fight against the soul; by planting batteries against the strong holds of foolish customs, and vain practices, received by tradition from our forefathers. The Lord hath broken the yoke of thy oppressors, and taken their burdens from off thy shoulders. O England, declare this work of the Lord, by thy willingness to put thy neck under whatsoever is the yoke of Jesus Christ, and thy shoulders to his burden. God hath much purged, and still preserves the Ordinances of his worship, he still continues the Gospel to thee, and many faithful Ministers to dispense it. O England, declare this work of the Lord by prising pure worship, by improving the Gospel, and honouring the dispensers of it, by saying, how beautiful are the feet of these, who bring thee the glad tidings of everlasting peace? God hath showed that he worketh freely, he hath wrought beyond all obligations. O England, declare this work of the Lord: Be faithful, seeing thou art under so many obligations; perform cheerfully and sincerely all the Vows and Covenants which are upon thee, to the utmost of thy power and opportunities.  
Lastly, God hath showed himself a friend to thy friends, and an enemy to thy enemies. O England, declare this work of the Lord. Do not thou by unkindness or hard usage, sad the hearts of any of Christ's friends, or by thy flatteries and unworthy compliances give his enemy's occasion of rejoicing.  
Let the Honourable Houses of Parliament be persuaded to make. This declaration of the works of the Lord. He shines upon your counsels, and hath exalted you in them; Declare this work of the Lord, by exalting and setting up his name in all your counsels: make it appear to all the world, that you are so far (which possibly may have been the jealousy of some) from not admitting Christ petitioning at your doors, that you are daily petitioning him to command in your hearts, and over all your ways. God by works of wonder hath maintained your privileges, your honours, and your houses: declare these works of the Lord, by maintaining the honour and privileges of his house, and by the advancement of his service. God hath done justice and judgement in the land to admiration; he hath wrought terrible things in righteousness: declare this work of the Lord by the exactness of your justice, by your streamings out of righteousness towards all the people of this land, and by clothing yourselves with judgement: Let it be as hang about your walls, as a crown and a diadem upon your heads: break the teeth of oppressors, be eyes to the blind, ears to the deaf, feet to the lame, Fathers to the poor, and the cause which ye know not, search ye out. And whatsoever ye do in the cause of God or of his people, do it with all your might, for the Lord hath wrought with all his might in your cause.  
Let this renowned City be exhorted carefully to make this declaration. God hath been as a wall, as a wall of fire, as a place of broad rivers, as gates of brass and bars of iron to this City, to keep out the enemy. O declare this work of the Lord, by letting your Heart-gates stand open continually to truth and holiness. Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, that the King of glory may come in. God hath blessed you in your costs and charges, in your counsels and correspondencies, etc. for and with the public interests. Declare this work of the Lord by continuing steadfast to that interest; Be not unwilling to venture for the time to come, (if the like occasions should call for it) either in your persons or purses, God having made you so good a return both in City and Nationall blessings for your former adventures. God hath wrought graciously in preserving your City from fire, your estates from plundering, your persons from slavery; declare and show forth these works of the Lord by improving your estates, your power, your lives and liberties to make this a City of Refuge for the oppressed, A solace to the Saints, A mart of righteousness to the Nations round about. God hath not suffered violence to enter your streets, let not deceit and guile lodge in your streets: God hath not punished you with famine or want of bread: let not fullness of bread be your sin. God hath preserved commerce and trade for your bodies: Declare this by making more voyages (like royal Merchants) to the port of Heaven, by trading more for your own souls, by trading more for the souls of others within your line. There is a good work in hand, for the helping, not only of poor bodies, but of poor souls, I mean of those who are destitute of dwellings and unemployed, whether elder or younger, men, women or children. This is a noble work, a work well becoming not only the Magistrates of this City, but the Parliament of England. Disorderly poor (who live not only without government, but without God in the world) being so great a scandal both to this City, and to the whole Kingdom.  
Lastly, let all the faithful Ministers in the land set about the study of this Theological declaration: the greatest part of the work lies upon us, our whole work lying in Theologie. It is not our books or sermons, but our lives and works in the whole discharge of our Ministry which reach this duty. We, by our painfulness, by our patience, by our zeal, by our humility, by our watchfulness, by our earnest desires of maintaining union and unity in the Churches of Christ, and among all estates in the land, we by being an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity, should declare what God hath wrought. God seems to aim at the reconciling of hearts, at the healing of breaches, at the atoning of differences; He seems to be bringing in peace among us. Let not any of us make new divisions and rents, or make the former wider and less curable than they are. God hath freed us from many burdens, from that sore bondage under which many of us groaned and complained bitterly both to God and man, and gave both no rest, till they gave us ease. Let us declare this work of the Lord by our sensibleness that others may yet be burdened, and by our care that they be not; Let us desire that no burden may be laid, but of necessary things, of such things as the wisdom of Christ hath made necessary: we should know the heart of one oppressed in conscience, seeing we ourselves were but lately so oppressed, and are now relieved.  
God hath appeared to us as a workman that needs not be ashamed: Let us all (according to that counsel of the Apostle to Timothy) behave ourselves as workmen (in the service of the Gospel) that need not be ashamed, rightly dividing the word of truth.  
Thus I have epitomised and contracted the great volume of our practical declaration of the works of the Lord into some few overtures, essays and offers about it. I beseech you stay not in any of the former, how exactly soever they may be framed, (I hope you will have them more exactly framed before you go hence But stay not in them) give God his glory in this which is the last, and highest declaration of his works: give him glory in all, but chief in this.  
But may we not (in days of thanksgiving) make mention of any, but of the works of the Lord? Doth the Lord work alone? Or have his hands only brought all these things to pass?  
In the work of creation God did all alone, and in many works of providence God only works; He keeps state in some works, no man acts with him. But in most of his works, and in those we are this day declaring, he acts (as I may so speak) in consort with the creature; it is seldom that God hath an immediate attingence with effects; He useth and delights to use the service of men. Atheists of old scorned at the work of creation, and asked (Quibus machinis) with what tools or instruments, with what engines, ladders or scaffolds the Lord did set up this mighty frame of heaven and earth? but in the works of providence we may soberly ask, (Quibus machinis) with what tools and instruments, by what hands or counsels hath he done these things? His hands are visible, his tools are plain before our eyes in most of these works: yet because the whole effect, or the effectualness of all instruments is from his coworking and concurrence; therefore little mention is to be made of instruments, all must, be ascribed to him. God will have us use means, as if he were to do nothing; and he looks to be honoured, as if means had done nothing.  
Yet means and instruments may be remembered, yea, instruments must be remembered in their place. The Lord is so jealous of his great name, that he permits not any to come in competition with him; yet he is so zealous of his servants good name, that he is willing they should have honour in a subordination to himself. Hence we find, that though David saith, I will declare the works of the Lord: yet the Lord takes care for, and makes a declaration of the works of David, and of his worthies. In the second book of Samuel (chap. 23. 8.) we have a catalogue of David's worthies, and of their exploits set down in particulars. Though the story of the Bible be the most exact and compendious that ever was written, yet God vouchsafeth faithful and worthy instruments a place in that.  
And therefore, though the fatness and the strength of our Eucharistical sacrifice, aught to be bestowed upon the Lord, yet be not unmindful of those, whom the Lord hath used as his tools and instruments, as his sword and buckler to do these great works for us, and to fight our battles. Let not any of those Honourable names, who from the beginning of these wars and troubles, have valiantly interposed themselves, and set their bodies and estates in the breach between us and danger, be forgotten, or slightly remembered. Let it never be charged upon the Parliament or Kingdom of England, that they have been unmindful of, or ungrateful to any of those Heroes, whom God hath used as their Saviour's, and Protectors; Let them all receive, and enjoy rewards both of honour and of bounty. And let those by whom God is now acting, and whose most memorable successes in action, give the occasion of this day's joy and solemnity, be acknowledged, and acknowledged, thanked and thanked. I am persuaded 'tis both honour and reward enough to many of them, that they do God and their country service; but God requires that they who serve us, should have reward and honour.  
Let not England discourage valour, faithfulness, and unwearied industry in Any, or in These, who have given not promises only, but proofs of these Three martial accomplishments. To despise the instruments of our civil, as well as of our spiritual salvation, is to despise the God of our salvation.  
And to all the Members of the Honourable Houses of Parliament, who have faithfully stayed by, tended and watched with this troubled, sick and languishing Nation these five or six years past, the whole Kingdom of England is obliged to speak their thanks; and to say concerning them, as Christ (Luk. 22. 28.) once did to his Disciples, Ye are they which have continued with me in my temptation; As a reward of which pains and patience, Christ in the next words tell them, And I appoint unto you a Kingdom: Though we have not a Kingdom to appoint you, yet we ought to wish you the best and fairest portions in the Kingdom, A jacob's blessing, even the Dew of Heaven, and the fatness of the earth, and plenty of corn and wine, all as the gift of God. And that the people of the Land (in the capacity ye are now in) may serve you, and the Nation bow down to you. Thus it becomes us to bless our Helpers, and to bless God for our Helpers, lest our unthankfulness and murmur, cause the Lord (as he threatened Israel, Isa. 3.) To take away from England the stay and the staff, not only the stay and the staff of our Natural lives, Bread and water (vers. 1.) but the stay and the staff of our Civil and Spiritual lives (verse 2, 3.) The mighty man, and the man of war, the Judge and the Prophet, and the prudent, and the Ancient; The Captain of fifty, and the honourable man: And give children (froward men) to be our Princes, and babes (weak and impotent ones) to rule over us.  
And now let the Preservers join with the preserved, They who have laboured, with Those who eat the fruit of their labours, in blessing and praising the Name of God, by whom it is, That we are not dead, but alive, by whom it is that we and our friends are not only alive, but (as David once complained about his enemies (Psal. 38. 19) lively and strong, or, (as another translation hath it) live and are mighty. Let us all join in praising God, who hath given us hopes for the future, That we shall not die, but live, and hath given us this present opportunity, To declare the works which he hath done; These wonderful works in keeping us alive and lively, in filling us with good hope, that we shall live to declare more and greater of his works then these. That, as at this time it is, so likewise it shall yet be said in our English Israel, WHAT GOD HATH WROUGHT.  
FINIS.   

Die Jovis 26. February, 1645.  
IT is this day Ordered by the Lords in Parliament, that this House give thanks to Mr JENKYN, for his great pains taken in the Sermon he Preached yesterday in the Abbey Church Westminster, before the Lords of Parliament, it being the day of the public Fast; And he is hereby desired to Print and publish the same: which is not to be Printed by any, but by authority under his own hand.  
J. Brown, Cler. Parl.   

I Appoint Christopher Meredith to Print my Sermon.  
William Jenkyn.