Die Mercurij 24th. Februarij. 1646. ORdered by the Commons Assembled in Parliament, That Sir Robert Harley do from this House give thankes unto Master green, for the great pains he took in his Sermon preached on this day at Margarets Westminster before the House of Commons; and that he do desire him to print his Sermon: wherein, he is to have the like privilege in printing of it, as others in the like kind usually have had. H. Elsing clear. Parl. D. come. I do appoint Philemon Stephens to print my Sermon. JOHN green. THE CHVRCHES Duty, for received Mercies. Discovered in a SERMON Preached before the Honourable House OF COMMONS: At Margarets Westminster, FEB. 24. 1646. being the day of the solemn Monthly FAST. By JOHN green Minister of GODS Word, and a Member of the Assembly of DIVINES. DEUT. 4.7. For what Nation is so great, who hath God so nigh unto them, as the Lord our God is in all things that wee call upon him for. VER. 10, 12. And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul. LONDON, Printed by F. B. for Philemon Stephens, and are to bee sold at his shop at the gilded Lion in Pauls Church-Yard. 1647. To the Honourable House OF COMMONS, now Assembled in Parliament THere is not any more enriching act of the soul, Meditatio mentis distatio. or of greater pre-eminency to provoke unto duty, then the souls reflection upon itself by meditation, if serious: nor any more working this way, then the distinct consideration of what God hath been to us, what wee to God; what our receivings from him, what our returns unto him. David in one psalm calleth up his soul to this duty, Psa. 103.2. bless the Lord o my soul, and forget not all his benefits; in another consults with himself, how he may do it, 116, 12. what shall I render unto the Lord, for all his benefits towards me? We have the Creatures leading us 〈◇〉 the way unto this duty. First, by what they are mutually to each other; what water the earth receiveth from the sea in small springs, it returneth in great rivers; what vapours and exhalations the celestial bodies draw up from the earth, they sand down( though sometimes in storms) yet ordinarily in refreshing deaws& fruitful showers. Secondly, By what they are to man; 1 Cor. 9.7. doth not the Vineyard we plant, yield us fruit? The flock wee feed afford us milk? Isa. 55.10. the ground we manure and till, give seed to the sour, and bread to the eater? Thirdly, By what they are to God; Psal. 19.1. do not the heavens declare the glory of God? doth not that which may seem most unruly, 1, 8, 8. stormy wind fulfil his word? It was a divine saying of that heathenish Philosopher Epictetus, Alsted. Theol. nat. admiring the singing of birds, si luscinia essem, &c If I had been made a Nightingale, I should have sung like a Nightingale; now that I am made a man, a reasonable creature, shall J not praise and serve God in that station wherein he hath set me? Origen conceiveth, that one of the foulest and shamfulest things that the creatures shall lay to mans charge at the day of judgement, is, that all other creatures from the Creation have been obedient to God without the least digression; only man( for whose service all else made) hath failed in his service, and proved rebellious. To quicken us unto that service, which God in our places requireth, was the principal drift of my weak meditations, so unworthy your ear, as J know not how they may endure your eye; whereof though I may say, as is reported of Malcotius a governor of the Turks under Mahomet the great( as it was also of Augustus) that the majesty of his countenance, with the resplendent beams issuing from his eyes, was of such piercing brightness, that no man was able with an immoved and fixed eye long to behold the same: yet that benign aspect& favourable acceptance which those find whom you call out to your service, your present commands also requiring it, give encouragement to tender my poor endeavours to the public view; whereby if any the more provoked to render unto God, according to all that good they have received from God, let all the glory bee the Lords, who worketh when, and where, and by whom he pleaseth; for whose merciful assistance, direction and blessing in and upon your pious consultations and resolutions, are and shall be the constant and continued prayers of The unworthiest of those devoted to Your service, John green. Some few faults have escaped in the Authors absence, which may be thus corrected. Though few of them will interrupt the Reader. page. 8. l. 31. r. malice, p. 10. l. 26. Deu. 32.4. l. 29. joh. 14.6. p. 11. m. joh. 4.23, 24. p. 13. r fleshy, p. 14. r. observed, l. 7. r. is est quisque, p. 15. m. Maginus, p. 17 l. 18. m. 86.11. p. 19. l. 25. 2dly, p. 21. r. victories, p. 22. m. Isa. 63.9, 10. p. 23. m. Isa. 9.10. Psa 80.13. p. 25. r. impaired, l. 23. r. those, p. 26. m. l. 2. cent. 3. l. 19. r. flow, l. 25. r. as like p. 27. r. Lacedae monians, 28. l. 1. Heb. 4.13. m. l. 5. 2dly, l. 29. the iceland Scyrus, p. 30 blot out of, p. 31. l. 22. r. oppressors, l. 32 r. for shelter, p. 33. r. comfortably, p. 35. r. effect, l. 24. and glorious, p. 36. l. 19. is come. p. 36. r. Nathanael. The Churches duty, for received Mercies. In a Sermon preached before the Honourable House of COMMONS. Febr. 24. 1647. 1 SAMUEL 12.24. Only fear the Lord, and serve him in truth, with all your heart; for consider what great things he hath done for you. SErmons formerly in this place upon these dayes were much for stirring up unto service in the cause of God, Religion and the kingdom: The Lord having comfortably and successfully wrought that, I conceive such Texts will not now be thought unseasonable, which may afford matter of incitement to work our hearts unto the service of GOD; to this the words red chiefly drive, being part of Samuels council to the people of Israel, 1 Samuel 8.7. who though rejected by them yet continues his love unto them( others neglect of us, may not excuse our failings to them.) Their request in a former verse of this Chapter to Samuel was, Verse 19. that he would pray for them; Samuel doth more,( Religious hearts in duties of piety will strive rather to out go the desires of others, then fall short) he doth not only in the verse before the Text profess his readiness to pray for them; but his care also to teach them, pray for pardon of their errors past, set them in a way to prevent miscarriage for the time to come: Josh. 1.8. and the way worth hearkening to; it is first, A good way, that is say Interpreters, much for your good, a prosperous way, {αβγδ} and the Hebrew word will bear this sense: Secondly, A right way, which if we keep, no fear of being misled. What this good and right way is, he sheweth in the words red, Josh. 24.14. fear the Lord and serve him, &c. the paths are two, though Masius upon the place of Josuah offers to bring 600 places in the Old Testament, wherein the fear and service of God are all one; however I shall baulk the first, and endeavour to led you into the second. In the discovery whereof, I shall consider, First, The Duty enjoined, Serve the Lord. Secondly, The Conditions in this service; and these two, the one respecting the sincerity of our service, it must bee in truth; the other the completenesse of it, and the cheerfulness in it, with all the heart. Thirdly, The Reason enforcing the duty; for consider what great things he hath done for you. In the enlarging of the Duty, I shall First show what it is to serve God; Secondly, that it is a duty which God requireth. Thirdly, what cause there is why we should yield unto it. For the first, Every service( if such as it ought) implieth two duties; Subjection, and Obedience to be under the command of another, and to do his commands; 1 Tim. 6.1. in reference to these servants are said to bee under the yoke, may not do what they list, but are at their masters disposing; wee shall find them both joined in that peoples resolution: Josh. 24.24. The Lord our God will we serve, and his voice will we obey; Verse 14. so in a former verse of this Chapter if ye will serve the Lord and obey his voice. To serve God then is both to profess our subjection unto him as our chiefest Lord, and also to endeavour to make good our Obedience unto all his commands, and that so well for all religious Worship due to God, Mat. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve, as for all particular duties which in our several relations God requireth of us: Hence Magistrates serving God in their places, are said to judge not for man but for God, 2 Chro 19.6. Deut. 1.17. and the judgement given is called Gods judgement. Ministers performing the work of the ministry, Tit. 1.1. 2 Pet. 1.1. judas 1. are called the servants of God and of Christ; so Paul, Peter, judas. Commanders in war appearing in Gods cause against his enemies, are said to fight Gods battailes; So Saul and Abigal to David, 1 Sam. 18.17.25, 28. my Lord fighteth the battels of the Lord. Servants in their faithful service to their masters are called the servants of Christ, Eph. 6.6. Col. 3.22.23, 24. are said to do the will of God, to serve the Lord Christ. That to serve God is a duty required, the Scripture is so full, and a truth so well known, that I shall onely commend unto you First, Joth. 24.14, 15, 18, 24. Joshuahs charge to the people a little before his death; Now therefore fear the LORD and serve him. Secondly, his own resolution, I and my household will serve the Lord. Thirdly, the peoples willing profession, Wee also will serve the Lord, for he is our God. For the third, there are two main encouragements to a service; the person whom we are to serve, and the service itself; and can there be any tie or engagement to any person, any thing desirable in any service, which is not to be found in the Lord our Master in Heaven, and in his service? Will we first serve him that made us? and every workman expecteth either the use or benefit of his workmanship; Psal. 100.2, 3. hear the Psalmist, Serve the Lord with gladness; and why? know ye that the Lord he is God, he hath made us. Secondly, when wee had by Adams fall unmade as I may say ourselves in that which was the best in our making, the Image of God, and had by losing that, lost and undone ourselves, will wee serve him that recovered and saved us from that lost condition? Luk. 1.74. Zachary will tell us in his song, wee were delivered out of the hands of our enemies, that we might serve him, servatiut servi. Thirdly, joh 6.37. will wee serve such a Master as admits of all to be his servants, that tender their service, and casts out none that come, and chooseth his servants, not by the nobleness of their birth, or the greatness of their abilities? not many wise men after the flesh, 1 Cor. 1.26. not many mighty, not many Noble are called; poverty, impotency, want of parts may make us unfit for the service of man: But God, as Elihu in Job, accepteth not the persons of Princes, job 34.19. Matth. 22.2. nor regardeth the rich more than the poor, when farms, Oxen and Wives kept those invited guests from the marriage Supper, the King( for so he is called) sent forth his servants into the Lanes and Streets of the city, Luke 14.18.19, 20, 21, 23. into the highways and hedges to bring in the poor, and the maimed, and the halt and the blind: mark 10.14. mat. 21.15, 16 Children may be too young to do service unto man, yet suffer the little Children to come unto me saith Christ; and how did he accept and justify the childrens crying Hosanna to the Son of David? And for the service itself, will we make choice of that which is first most honourable? and great persons will admit of none that may eclipse their greatness; Is there any service in the world so honourable, as the service of God, to bee servants unto the King of Kings? The greatest peers of the Land have thought themselves much honoured by being servants to a King, and have accounted their places of Office their greatest titles of honour; some Princes have more gloried that they were the servants of Christ, then if Monarchs of the world. And which addeth to the honour of this service, are not our fellow servants( however the world despise them) all honourable? Psal. 26.3. Rev. 19.20. Those excellent ones, the Saints in the earth, and the glorious Angels in Heaven; so one of them to John, I am thy fellow servant. Yet more, what is it that wee serve for? is it not expressed by that which is most honourable on earth? 1 Cor. 9.25. Heb. 12.29. A Crown, and that incorruptible, a kingdom, and such as cannot bee moved; and which much increaseth this honour, it is that which the poorest Saint is capable of, Ja. 2.5. and the Apostle would have special notice taken of it, harken my beloved brethren, hath not God chosen the poor of this world rich in faith, and heires of the kingdom? Secondly, Desire wee that service which is most gainful? and matter of gain is much looked at in every service; Prov. 14.23. In all labour said the Wiseman, there is profit; Job 21.15. and wee shall find it the wickeds pretence in Job for not serving God, what is the Almighty that wee should serve him, Mal. 3.14. and what profit should wee have if we pray unto him? so they in the Prophet, It is in vain to serve God, what profit is it that we have kept his Ordinances? Servants will not usually hire themselves, without Covenanting or hope of wages, an hireling looks for the reward of his work; job 7.2. and those services that bring or promise most profit are most sought after. I desire no more, then that we would in truth hold ourselves to this, make choice of that service, which will bee most for our profit, and then I am sure the Lord shall have our service, and ourselves that profit, which all the services in the world will not afford. 1. In all other, though some pay come to the servant, yet the chiefest gain is to the Master; in Gods service it is otherwise; So Eliphaz, job 22.2, 3. can a man be profitable to God, as he that is wise may be profitable to himself, Deut. 10.12, 13 or is it gain to him that thou makest thy way perfect? all our labour in Gods service is for our own profit; God hath the glory, we the benefit, it is for our good. Secondly, The least service done to God( if in truth) shall not go without its recompense; hear the Lord making this good, who is there even among you, that would shut the doors for nought? Mal. 1.10. neither do ye kindle a fire under my Altar for nought; in the world such as are constant workmen to any man, will not think much to do some small chares( as we call them) without looking for any pay; not so in Gods service, was it not said to him that had improved the one pound committed to him? well thou good servant, Luke 19.17. because thou hast been faithful in a very little, have thou authority over ten Cities; 21, 3. what acceptance found the poor widows two mites? Matth. 10.42. and what reward promised to a cup of could water given to one of these little ones in the name of a Disciple? Thirdly, Desire wee that service which hath all the comforts and encouragements that may bee desired or found in any service? for many services may promise much gain, yet soured with such present slavery and hardship, as better loose hopes of profit, then undergo the bitterness and toil of the service; thus it is not in the service of God. Would wee first have this encouragement, to bee sure of help, and such as may enable us to do the work required, which we cannot do by our own strength? know then there is no work which God requireth of his, but he helpeth them to do the work required; to instance only in that of Prayer; doth God command call upon me in the day of trouble? Psalm. 50.15. we are in trouble of conscience, dejection of spirit, it may be in some spiritual desertion, or other distress, and would willingly pray, Romans 8.26. but can too truly say with the Apostle, we know not how to pray as we ought; hear an encouragement, The spirit helpeth our infirmities; who would not serve such a master, that will never put his servants upon any work, whereunto he will not put his helping hand? The Church acknowledgeth this of God, Thou Lord hast wrought all our works in us, Isa. 26.21. saith the Text; for us, saith the margin. Secondly, Would wee have this encouragement, that though in many things we offend all, Romans 7.19. and must say with the Apostle, The good that I would, I do not, and the evil that I would not, that I do: we would yet hope that our unwilling failings shall bee forgiven? Mal. 3.17. hear the Lord by the Prophet, I will spare him as a man spareth his own son that serveth him; that of the Psalmist I conceive looks this way; rejoice the soul of thy servant, for thou Lord art good and ready to forgive; that wherein thy servants weakness causeth him to fail, thy goodness moves thee readily to forgive. Thirdly, Would wee in times of danger have hopes of comfort and protection? and nothing doth more expose to themailce of men and devills then the service of God; hear the Lord by the Prophet, first threatening; Isa. 65.12.13, 14. therefore will J number you to the sword, and ye shall bow down to the slaughter, because when I called ye did not answer; when I spake ye did not hear, but did evil before mine eyes, and did choose that wherein I delighted not: therefore thus saith the Lord God, behold my servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall bee thirsty; behold my servants shall rejoice, but ye shall bee ashamed; behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit; the confidence and comfortable experience of those three worthies in Daniel are comfortable instances: Our God whom wee serve is able to deliver us, and he will deliver us; so Darius to Daniel, Dan. 3.17, 28.6.16, 20. Thy God whom thou servest continually, he will deliver thee. Fourthly, Would we be in such a service, wherein though some hardship in the entrance or progress, yet the end will be comfortable?( and children will take a bitter pill, when they may have sugar after it) then know that the hardest and most uncomfortable part of Gods service will undoubtedly end in comfort; Heb. 12, 11. for however no chastening for the present seemeth joyous, but grievous; yet saith the same Apostle, and that upon a serious compute, Rom. 8.18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed; and he gives the reason, for our light affliction which is but for a moment, 2 Cor. 4.17, 18 worketh for us a far more exceeding and eternal weight of glory, whilst we look &c. If the Lord hath blessed these considerations and encouragements to work our hearts unto this service, and we desire so to serve God, Heb. 1●. 28. that we may please him,( as the Geneva reads it) and have interest in those privileges of his servants; take we notice of the conditions required in our service, it must bee 1. In truth; 2. With all our heart: in truth without hypocrisy, with all our heart, without partiality: God looketh that his servants should be truly his, and wholly his; requires both the inward man, and the whole man. What it is to serve God in truth, will appear by that wherewith it is joined, and that in this very duty, Josh, 24 14. Judges 9.16, 19. Joh. 1.47. fear the Lord, and serve him in sincerity and truth; so twice in one Chapter, to deal truly and sincerely, and things are then said to bee true, wherein there is no deceit; so CHRIST of Nathanael, behold an Israelite indeed, the greek is {αβγδ}, truly an Israelite, in whom is no guile: God is then served of us in truth, when in all services the hidden man of the heart goeth along with the outward man. It was the testimony that Solomon gave of David, ● King. 3.6.2, 20, 3. he walked before God in truth. So Hezekiah, remember me O Lord, how I have walked before thee in truth. That all our services to GOD must bee done in truth, will appear, 1. Because that GOD whom wee serve, is a God of truth. Psalm. 51.6. Deut. 22.4. Isa. 65.16. As the Psalmist, of God, thou desirest truth in the inward parts. Secondly that Christ, in and through whom all our services are accepted, is also truth. John 14.16. Thirdly the Spirit, which is the chief helper in our services, is the Spirit of truth. Joh. 14.17.15.26.16.13. Fourthly the Word, which ought to bee the rule of our service, is the word of truth. 2 Cor. 6.7. 2 Tim. 2.15. Ja. 1.18. So that wee may truly apply that of Christ. The hour cometh and now is, John 4.13. when the true worshippers shall worship the Father in spirit and truth; for the Father seeketh such to worship him. For inquiry what is to bee done, that all our services may be performed in truth: for this two things are required. First, that we do all by a right rule, which is only that Word, which( as we have heard) is the word of truth, or as the angel called it, the Scripture of Truth; Dan. 10.21. hear Moses, ye shall observe to do as the Lord your God commanded you, Deut. 5.23.12.32. you shall not turn aside to the right hand or to the left, that is, as Masius upon Joshua. 1.7. observes our of R. Levi; Moses explains himself, What thing soever J command you, observe to do it, you shall not add thereunto, nor diminish from it. Matth. 15.9. In vain( saith CHRIST) do they worship me, teaching for doctrines the commandements of men; hence the Apostle exhorting to give up our bodies a living sacrifice, holy, and acceptable to GOD, Rom. 12.1, 2. which is our reasonable service; addeth, prove what is the good and acceptable will of GOD. Secondly, our service must be done to a right end; what that is, the Apostle hath told us, 1 Cor. 10.31. Whatsoever ye do, do all to the glory of God. Truth in every service eyeth God; hypocrisy may look a squint at GOD, but directly at self ends, and seldom or never looketh at GOD in any service, but through spectacles of self-love: such a Zealote was Jehu, serving GOD, so far as might serve his own ends; hence what he brags of as his zeal, 2 Kings 10 16 Hosea 1.4, 10, 11. GOD threatens to avenge as murder: such was Ephraim, an Heifer that loveth to tread out the corn, not caring to plow, because that was onely labour, no present selfe-advantage, and therefore she will work in that, wherein her own turn might be served, by feeding on the corn she trod out, according to that in the Law, Thou shalt not muzzle the ox, Deut. 25.4. when he treadeth out the corn. Such were those teachers, that caused Divisions and Dissensions in the Church, and by good words and faire speeches deceive the hearts of the simplo, which serve not our Lord JESUS CHRIST, Rom. 16.17, 1●Aquin in loc. but their own belly: that is, saith Aquinas, do not in their preaching aim at the glory of CHRIST, but their own gain. Would then Parliament men, Magistrates, Ministers have assurance that they serve God( in their several stations) in Truth? let them ask their hearts, what rule they have acted by, what their ends, have they been and are to serve GOD, to advance his cause and glory in their places, or by their places to serve themselves? It is known what Christ once said, mark 8.34. Num. 14.24. Whosoever will come after me, let him deny himself; and certainly wee shall never with Caleb, follow GOD fully, whilst self stands in the way: The kingdom in Church and State hath suffered much by disaffected Malignants; and means have been and are used to discover them, and I wish they were all found out that are the troublers of our Israel; yet give me leave to suggest, that there are yet too grand Malignants, whom we are either not willing to take due notice of, or too inclinable to favour, under which the complaint is that the kingdom doth yet suffer, in that they have too much influence upon Committees and Votes; I mean self and alter ego, our own interests, and favour of friends. But that I may not forget myself, and how far the time is already spent, I proceed to the second condition required in our service of GOD; It must be With all the heart: by heart, we are not to understand that fleshly part in our natural bodies, but the spiritual part, our souls, often joined and required in this duty of serving GOD; the latter( as I conceive) explaining the former, Deut. 10.12.11, 13. in that of Moses, What doth the LORD require of thee, but to serve the LORD thy GOD with all thy heart, and with all thy soul? so in the following chapter; that is, with all the faculties of the soul, the understanding the eye of the soul, the Memory the souls recorder, the affections, the feet of the soul, with all the rest. And this GOD requireth, First, because the soul of man, whose chief residence, and( as I may say) chair of state is in the heart, though enclosed in the body as a prison, yet it is there, as Joseph in the Kings prison in Egypt, King as it were in that prison, Pro. 16.23. having as a sovereign the command of the whole man: The heart of a wise man( saith Solomon) guideth his mouth. Which way the heart swayeth, that way goes the tongue, the Messenger and Interpreter of the heart; when Gods cause hath the heart, it shall have the vote. I could give you other places, where the eye, the ear, the feet, disposed and commanded by the heart; so Eliphaz of the whole man, job. 15.12. Why doth thine heart carry thee away? hence observe, that the Apostle calls the heart, the man, in that expression, the hidden man of the heart, 1 Pet. 3.4. because it disposeth of the whole man, mens cujusque est quisque, every man is as his mind is; GOD therefore in his service requireth the heart; for that brought on, like the master-wheele in a clock, will turn and bring on all in man. Till God have the heart, no hope of real goodness in any part else; There is not a true word in their mouth, Psal. 5.9. within they are very corruption; or as others red, their heart is vain, a vain heart hath a lying tongue: again their heart imagineth destruction, Prov. 24.2. and their lips speak mischief: where malice within, mischief without; Psal. 58.2. so in another psalm, ye imagine mischief in your hearts, your hands execute cruelty; mischievous thoughts have bloody designs, what evil the heart contrives, the hand is ready to act; therefore David prayeth, 141.4. incline not my heart to any evil thing, to practise wicked works with men that work iniquity, implying, that he should not refrain evil actions in life, unless his heart restrained from evil inclinations. What show or beginning of goodness seems to be in any, that cometh not from the heart, will like Hoseas morning Cloud and early dew, Hosea 6.4. go away and not continue, what caused the word like the seed sown in those three sorts of ground come to nothing? it was because not received into a good and honest heart; Luk. 8.15. what occasioned that unsettledness and revolt? Psal. 78.37. they were not steadfast in his Covenant, their heart was not right with God: It is the Apostles caveat, take heed, Heb 3 12. least there be in any of you an evil heart to depart from the living God; an evil heart may seem to hold with God for a time, cannot hold long, colours, if the ground( as they call it) not good, are apt to decay; hypocrisy mostly ends in apostasy. I shall touch upon the other branch of this condition requiring not only the heart in Gods service, but all the heart, which takes in both the entireness and cheerfulness of the heart. For first, God cannot endure a divided heart, Hosea 10.2. 1 Kings 18.22. that halting between two opinions, or as the margin, two thoughts, betwixt God and Baal; like the River Hebrus in Thracia, that runs so slowly, as hardly discerned which way it runs; a staggering man is easily thrown down; Heb. 12.13. those feet which are halting are apt to be turned out of the way; when your Thames in its flow comes to a standing water, the Ebb presently follows; indifferency in Religion is the next step to apostatising from Religion. The heart given to the service of God, should in this be like the Halcions nest, which they say, cannot hold one silly Fly more than itself; not entertain or serve any creature to the prejudice or differvice of the Creator; for certainly we neither love nor serve God enough, when we love or serve any thing with God, which we do not love and serve for God. Nor Secondly, will God accept or delight in that service which is done grudgingly, 2 Cor. 7.9. 1 Pet. 5.2. and as it were of necessity; when wee are kept in Gods service, as unruly beasts in a Pasture, by an hedge of thorns, Hosea. 2.6. the Lords own expression, some inconvenience would come to ourselves; it may be loss to our estates, if wee should desert the service; but let the hedge be trodden down, or some gap made in it, the beasts break out; let the cause wee formerly adhered to, be in some disrespect, or not advancing our private designs, 2 Kings 9.20. 2 Sam. 2.18. or a way open to avoid the inconveniencies that hedged us in, some it may be, whose march before was in the same cause, as Iehues; Exod. 14.25. 2 Kings 19, 26. their place as Hazaels light of foot as a wild row, now like the Chariot wheels of the Egyptians, they drive heavily; mark 5.3. Luke 14.23. are as lame as Mephibosheth, or like the bed-rid palsy man, come not till brought on by others, or as the unwilling guests, not come in, till in a manner compelled. Take two or 3. short uses of both these branches; First, doth God in every service require the heart? then know, that no service shall find acceptance with God, Eph. 5.19. Col. 3.16. Ezech. 33.30.32. unless God in that service do find the heart; no melody to the Lord in singing psalms, unless we sing with grace in our hearts; God is not satisfied that his word hath the ear, when the heart is gone after the world: that prayer will not reach heaven, nor find access at the throne of Grace, 1 Sam. 1.13. Matth. 15.8. unless with Hannah, there be a speaking in the heart, those are by Christ rejected as Hypocrites, that draw near to God with their mouths, when yet their hearts are far from him. learn the true cause why the outward man is so unwilling to yield unto God, the feet so hardly brought to tread in his Courts, the ears so dull in hearing, the tongue so filent in speaking for God and his cause, the eye so dim in seeing the wondrous things in Gods Law; the heart the fountain of life, and spring of motion is not yet quickened and moved; hear Moses making this good of the eye and ear, Deut. 29.4. The Lord hath not given you an heart to perceive, and eyes to see, and ears to hear; a dark understanding hath a dim eye, and a deaf ear; the Apostle gives this as the reason of the Jews blindness and stubbornness in receiving Christ; That even unto this day, when Moses is red, 2 Cor. 3.15. the vail is upon their heart. Would wee then give God the service of the whole man? do we that which Solomon adviseth, Prov. 23.26. Psal. 45.1. Act. 16.14. Psal. 119.32.86.12. My son give me thine heart; that being in truth given to God, will unloose the tongue, My heart is inditing a good matter, my tongue is the pen of a ready writer: will open the ear, Lydia's opened heart wrought an attentive ear; will speed the feet; I will run the way of thy Commandements, when thou shalt enlarge my heart. Nor will the heart only bring the whole man to God, but will also hold him close to God; when David had prayed, Teach me thy way O LORD, promised obedience, I will walk in thy truth, he addeth as a special means to keep him unto this, Unite my heart to fear thy name; no part will willingly fall off from God, whilst the heart remaines knit unto God; no bands or strings tie so fast and sure, as those of the heart. I have done with the Duty and conditions required; desire to borrow more both of your patience and time, for pressing the reason used by Samuel to enforce the duty, for consider what great things he hath done for you. The word translated consider, is in the Hebrew, Videte, {αβγδ} Buxtorf. See, applied so well to the eye of the mind, as of the body; and implieth, that all Gods works of mercy, should be so carefully and continually remembered of us, as those things are, which we have still in our eye. That the serious consideration of Gods mercies, ought to enforce the service of him, take that of Moses, who having enlarged the greatness of Gods both pardoning and supplying mercies, Deu. 10.12. he sheweth what God expecteth from them; And now Israel, what doth the Lord thy God require of thee, but to serve the Lord thy God with all thy heart, and with all thy soul? So Joshuah after a brief rehearsal of all those great things which God had done for them, he infereth, josh. 24.14. Rom. 12.1. Now therefore serve the Lord in sincerity and truth; the Apostle presseth the same, I beseech you by the mercies of God, that you give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service: so again wherefore we receiving a kingdom that cannot be moved, Heb. 12.28. let us have grace, whereby we may serve God acceptably with reverence and godly fear. That the reason in the Text may reach us, four particulars. consider we these four particulars. 1. What great things have been done for us. 2. That all these great things have been done by the Lord. 3. That these great things should not be forgotten, but still in our eye. 4. What the great things, that have been done for us, should work in us. I shall do little more then name the three first. That great things have been done for us, in our counsels, in our wars, by Land, by Sea, many fine designs blasted, dangerous plots discovered, great expectations frustrated, great Armies defeated, great victories obtained; great assistance from our Brethren of Scotland, great faithfulness and courage in Commanders and Souldiers; great supplies from the renowned and well deserving city of London, 2 Cor. 8.3. and others well affencted, even to and beyond their power; Ezec. 5.16. great mercies in keeping the devouring sword from our habitations in these parts, sheathing the sword of the Pestilence; hopes of preventing the evil arrow of famine; preserving the union betwixt the two Nations; who can do less then with admiration aclowledge these great things done for us? Secondly, that all those forementioned great things are at the Lords disposing, and whatsoever done in them was done by the Lords hand, I might clear by particular texts, if either the time would give leave, or the things questionable; I shall only touch upon the Lords managing of the war,( a special mean whereby these great things done) will it not appear, that the Lord of Hosts by his own arm got our Victories, if we consider first the time when the Lord began to do these great things; and that First, in relation to ourselves; was it not when bristol lost, our Armies scattered in the North and West? Psal. 136.23. did not the Lord begin to remember us, when wee were in a low estate, and the spirits of many so low as their condition? Secondly, in relation to our enemies, was it not when their hope and confidence at the highest? as several of the Kings letters witness a little before Nazeby fight: Secondly, the time wherein these great things done, were not most of them done within the compass of ay●are, and that without the loss of much blood? Incruentae victoriae; when the Lord began to work, did not he work a quick work in our Land? Dianaes Temple at Ephesus, joh. 2.20. above 300. yeares in building! the Temple at Jerusalem 46. but to make a world in 6. dayes, must be the work alone of an almighty God. Or Secondly, if wee consider the instruments, 1 Sam. 17.42. whom the Lord used for working these great things; was not that Noble general looked upon by the enemy, judge. 7.3.6 7, 16. as David by goliath, with contempt and disdain? And the Army itself, as those 300. select men in Gideons Army were, it may be by those that were dismissed, and sent every man to his own place? That these great things which the Lord hath done should not be forgotten, all the Monuments of Gods great works recorded in Scripture may lesson us; the first visible great work that ever God did, the Creation of the world, appointed to be remembered one day in seven, by annexing it as a special reason for the observation of that day: The Psalmist minding us of Gods great works, would have us know, Psal. 111.2, ●4. that the Lord hath made all his wonderful works to be remembered; 105, 5. and in a former psalm calleth upon us to do it; Remember his mervellous works, that he hath done. And I doubt not but as heretofore you were minded by one of your remembrancers, care is taken, that they may bee written for the generations to come; Mr. S. M. Psal. 102.18. and that not onely in our own, but in that language, as it may bee said( if possible) in all the Kingdoms of the earth, as in a following Psalm, 126, 2. The Lord hath done great things for them. But what should those great things which God hath done for us work in us? first to give all the glory to God; Psal. 115.1 Not unto us O Lord, not unto us, but unto thy Name give glory: Justinian is said to have made a Law, that no master workman should put up his name within the body of that building, which he made out of another mans cost; our own Histories tell us, that when Wickham then chaplain to Edw. 3. was by him made overseer of the work for repair of Windsor Castle, that those three words which he caused to be inscribed upon the great Tower, hoc fecit Wickham, this made Wickham, had not he construed them another way, had lost him the Kings favour; hear the Psalmist trebling this charge upon those whose greatness maketh them too apt to take too much unto themselves; give unto the Lord O ye mighty, give unto the Lord glory and strength, give unto the Lord the glory due to his Name: Psa. 29.1, 2 Implying that great persons in the things of God should carry themselves like themselves, go through with what they undertake; when they begin to give unto God, never give over giving, till they have given to God all that is his due: But what glory doth God expect from great ones, not alone that of their lips, to give God a few good words, to speak well of his name; but chiefly that of their lives: their authority will be less prevailing for suppressing those evils, whereunto their bad examples give encouragement; Naturalists report of the bide Ibis, whereof many in Egypt, especially in the city of Alexandria, that It eateth up all the garbage of the city, but leaves somewhat behind it, that is more noisome then any filth it had eaten: another writeth, that it will devour every serpent it meets with; but from the egg of this bide cometh the most hurtful of all Serpents, the Basilisk, the sight whereof killeth; I forbear to apply, but not to pray, that in all those who are Gods on earth, may be found always joined, Psal. 119.68. that which the Psalmist hath of God in Heaven Thou art good, and dost good. Secondly, hath God done great things for us? then certainly he expects great things from us; Luke. 12.48. Unto whom much is given, of him shall be much required; let not those unto whom God hath given great opportunities, and furnished with answerable abilities to do great things for God and his cause, put off God with a little: we have not been served with half victores, half successses, such would not have served our turn, and be sure he will not be served with half services, half or a partial Reformation; God will not be dealt with, as that unjust Steward did with his masters Creditors, where an hundred was due, to set down fifty; Luke 16.6. or with Ephraims Cake not turned,( i.) as the words are expounded, half baked, baked on the one side, Hosea. 7.8. raw on the other; a mixture of truth and errors. 2 Chron. 32.25. It was a great failing in Hezechiah, That he rendered not to the Lord according to the benefit done unto him. And the rather should we mind this, if we consider that though the Lord( blessed be his name) hath done great things for us, yet he hath not done all that we expect, and whereof the Church and State stand in need; many a Ship when it hath come near the haven, hath by storms been driven into the main, and there perished: Acts 27.39.40. some have been cast away near the shore, as that in the Acts; If we expected no more, then what is already done, we might make the bolder with God: but there being much yet for the Lord to do, settling the Church government in the kingdom, the suppression of errors, the turning of the Kings heart, the rescue of Ireland, and( which is hoped, will not in due time be forgotten) the recovery of the Palatinate; it will be our wisdom not to fail God, least hereafter he fail us: and turn that hand which hath hitherto been for us, against us; think we of that in the Prophet, In all their afflictions he was afflicted, and the angel of his presence saved them, Isa. 63.91.10. in his love and in his pity he redeemed them, and he bare them and carried them all the days of old; but they rebelled and vexed his holy Spirit, therefore he was turned to be their enemy, and fought against them. I presume wee are satisfied in this, that it is better to have all the Nations of the earth our enemies, then God to be our enemy; often speeches there have been of forces from other parts, and Malignants in all parts hope( if they durst speak out) for a day; but if our ill requital of God, and the sins yet amongst us, make not God our enemy: we need fear no power or combination of all enemies in the world; that war alone is truly to be feared, wherein God fighteth against a people. The Egyptians never spake of flying, till they found God against them; Exod. 14.25. 1 Sam. 4.7.8. let us flee say they from the face of Israel: for God fighteth for them against the Egyptians. The Philishi●●s feared not to fight with Israel, till they conceived God appeared for them: The philistines were afraid and said, God is come into the Camp, woe unto us; and again, woe unto us, who shall deliver us out of the hand of these mighty Gods? Thirdly, hath God done great things for us? appear we according to our place and power for God in the same kind wherein he hath appeared for us; first he hath brought in, and united the hearts and hands of the best affencted in the kingdom; let him in any thing concerns his glory have our cordial help and furtherance. God hath subdued the necks of our enemies unto us; be nor we unwilling to submit ours to his yoke, to come under his government; luke. 19.27. we may red the doom of those that said, we will not have this man to reign over us; Those mine enemies, which would not that I should reign over them, Psal 2.9. bring hither and slay them before me. And take we heed; Christ hath a rod of Iron to break them in pieces, that will not come under his sceptre. For you( Honoured Worthies) the Lord hath put power into you hands, to reform and settle the government of the Church; and we find( and bless God for you) that is your endeavour and resolution for this work, which was the vain confidene of that people, Isa. 9.20. the bricks are fallen down: but we will build with hewn stones; the Sycomore trees are cut down: but wee will change them into Cedars. For the Doctrine of the Church, as we trust by Gods direction and blessing, Cant. 2.15. the ground-work thereof will be so firmly laid, as none of those foxes mentioned by the Church, shall be able to earth in it, to spoil the tender grapes of this vine. So we doubt not, Psal. 80. but the hedge about it by your civill sanction will bee made so strong, as no wild boar out of the wood shall waste: nor wild beast of the field devour it; neither heresy, carnal policy, or Violence shall prevail to corrupt or suppress it. Fourthly the Lord by blessing your counsels and forces( we hope) hath given you two kingdoms already; will we trust in his good time, give you the third: let your study be to make these three Kingdoms the Kingdom of Christ; then doubt not but he will preserve his own; and no more probable way, then by providing, that the gospel of the Kingdom, Mat. 9.35.13.19. or as elsewhere the Word of the Kingdom may bee powerfully and sincerely preached in all parts thereof; and to this end, that all possible ways may by your wisdom and zeal be thought on, for raising a fitting encouragement by a comperent maintenance for many poor parishes. It hath been often charged upon Hen. 8. his disposing of the lands belonging to Monasteries, that he did not out of them first take care for the erecting and endowment of Free-Schooles, and provision for poor Church livings in all the parts of his Dominions. Give me leave to speak freely, after ages cannot expect the like opportunity to that, which God hath now put into your hands, by those means which were formerly given to the Church, to raise some encouraging comfortable provision; and if you should give all, you shall but do that to God and his service, 1 Chro. 29.14. which DAVID once in a case looking this way, said, Of thine own have wee given thee. Since the Popes of Rome have changed Petre pasce into Petrerege, the Church hath had many Rectors, few Pastors; yet wee aclowledge it our duty, it is expected from us, and we desire to do it according to those abilities the Lord hath given, to feed the flock committed to our charge; but we hope it will not be thought reasonable that such as desire plentifully to feed others with spiritual food, should either decline such poor places, or live upon a little better then starving allowance. I have thought it a great aggravation of the Egyptians unkind dealing with the posterity of joseph, Exo. 5.7, 8. in requiring their full tale of Bricks, and not allowing them straw for the making of them; when as their fore-fathers were furnished by joseph with corn to save their lives. Fourthly, hath God done great things for us, Psal. 136.23. and that when we were able to do little for ourselves; did He remember us in our low estate? let us not forget God, when those things wherein he is somuch concerned, are in a low condition; doth not Christ, the blessed Spirit suffer much in their deity, and doth not GOD suffer much in his Law, in the Scriptures, in his Ordinances, and Ministers? Let then I beseech you the name of God be dear unto us, and every thing wherein the honour of God is any way imparted; let all blasphemies against God, against the Scriptures be suppressed; the Iewes were so careful of the former, that if one saw never so small apiece of paper under his feet, wherein was any writing, he was to take it up, and take heed of treading upon it, lest in that paper there might bee found written the name of God; Schichardus de jure regio Hebraeorum. and for the Scripture, they were so tender of its esteem, that if any had occasion in his journey to have with him the book of the Law, he might not carry it on the back of his beast, but in his bosom next his heart. Of these two great persecutions against the woman and her child, raised by the Dragon and the Serpent, Rev. 12.4, 15. that flood of waters cast out of the serpents mouth most endangered them; the first under the heathenish persecuting roman Emperours, Mr. Obad. Sedgw. caused the Church only to fly and hid her sefe for a time; the latter, which were the several heresies then sprung up and spread in the Church, in danger to drown her. But I am in this( though formerly in my meditations) happily prevented by a more learned tongue in this place; yet give me leave to those heresies which broke out at the first rising of this flood, to add one which was before the first of those then recited, and the rather because by hell and the serpent again vomited, it had its rise in Arabia, Osiander cent. l. 3. c. 1. Anno. 251. and condemned under the name of the Arabian heresy, affirming that the souls of men did die and consume with the bodies, and that at the last day they should again rise with the body, Origen in a Synod confuted it. And surely if ever Gods Truth and Church were like to be carried away and overborne, it is now, with this flood out of the serpents mouth, belching forth such fearful blasphemies, as former ages scarce heard of; what one way to stop this flood, the Apostle hath told us; There are many unruly and vain talkers and deceivers, Tit. 1. so. 11. whose mouths must bee stopped, who subvert whole houses, teaching things which they ought not for filthy lucres sake. Another way, which the Lord hath stirred up the Honourable Houses of Parliament to use, is the setting apart a solemn day of humiliation for this Iudgement and the sins that brought it; wherein I hope there will follow in such a tide of tears, as shall by Gods blessing over-master this flood and drive it back into the serpents mouth, whence it came, as your sea tides do the fresh rivers at their flow. Or that there will be such heat and fervency in the prayers of that day, or like the fire that fell upon Elijahs burnt sacrifice it shall lick and dry up the water of this flood, 2 Kings 18.33. as that did the water in the trench; the fervent prayer of one single man did once dry up the spring head of such a flood as had almost overflowed the whole world; I mean that of the Arian heresy. When Arius the spring of that heresy, Osiander cent. 4. l. 2. c. 38. was come to Constantinople the chief City of the Empire, and was by his followers to be brought in great triumph to the chief Church, Alexander the Bishop of Constantinople, the day before humbly and earnestly besought GOD, that he would either take Arius out of the world, before he entred into that Church, or else that himself might not live to see it; the event or effect of this prayer what it was, I believe you have often heard, that Arius going on the day designed with great pomp towards the Church, was taken with some pain in his belly, went aside to ease nature, and voided out his bowels. Or that all these heresies expressed by smoke out of the bottomless pit, shall like smoke the higher they grow, Rev. 9.2. be the nearer their scattering, or like floods when at the height, their ebb is at hand: however doubt we not, if our sins and neglect of means hinder not, but that the God of truth, who sitteth upon the floods, will in his good time say to this deep be dry, and to this flood, Isa. 44.27. Job. 38.11. hitherto shalt thou come and no further, and here shall thy proud waves stay; and make good that of the Apostle, he speaks of the heretics of those times, they shall proceed no farther, for their madness( so the Geneva; 2 Tim. 3.9. and the Greek {αβγδ} will bear it) shall be made manifest unto all men. Fifthly, Hath God appeared in his Wisdom, goodness and Power in doing great things for us? let not our power and parts be wanting, in doing what we can for God. The Lacedemonians made the statue of Apollo, their God of wisdom with four ears, and four hands, to show that wisdom should be much in hearing what she ought to do; and much in acting, what she knew was to be done; and the rather let us use what we have from God, for God. First, because we have all from him upon an account, one day to be made unto him; and in the mean time Votes and Speeches are not more truly registered in journal books, then they are in Gods; Mr. M.N. who seeth what are the hearts, what the designs of all; as not long since out of this place, all things are naked and opened unto the eyes of him with whom we have to do; what account then will they give up, that either have done nothing for God; or it may be what they can to hinder and retard his works? There is no such way to make what God hath given us, useful to ourselves, as by using it for God and his cause in restraining and repressing according to our power and places, judge. 15, 14.15, 18, 19. whatsoever is against God his Glory and Truth; when the philistines thought to have surprised samson on the sudden, the best weapon that he found was a new jawbone of an ass, wherewith he slay a thousand men; after the victory and his praising God for it he was sore athirst, and called on the Lord, and said thou hast given this great deliverance into the hand of thy servant, and now shall I die for thirst? See how the Lord dealt with him in this extremity; God clavae an hollow place that was in the jaw, and there came water thereout; and when he had drunk, his Spirit came again, and he revived; God used that for supply of his personal wants, which he had used for God against the enemies of God. Sixthly, hath God done great things for us? let us take heed, that we do not undo those great things, and hazard the undoing of three kingdoms, by doing great things against them, and ourselves; we may by our divisions undo all in a few monthes, which the Lord hath been doing for us in some yeares, when we were of one heart, and went about the work as one man: and the enemies greatest hope is by dividing to weaken and subdue us. It is said, Pox. l. 36. c. 7. that there is a ston in Scyrus, that floateth above the water being whole: but broken in pieces sinks to the bottom; In that conflict betwixt those six brethren who are called by the Historian ter geminy fratres, the horatii and the Curiatij, Lev. Dec. 1. l. 1. had the three wounded Curiatij not divided themselves, but held together against that one surviving of the horatii, they had not lost the day, their lifes, their Countries liberty. And to prevent this division, give me leave to mind us all, of the two last branches of the two first articles of the Covenant, concerning our endeavours for uniformity in Religion; the widest breaches in affection too often rising from differences in profession; the war betwixt the turk and Persian both Mahometans, raised and fomented from their differing practise about their worship. And as it is well observed, the Prophets amongst Gods people prophesied not of destruction, till the kingdom came to be divided: a King of Israel, and a King of Judah; so it is worthy taking notice, what brought from God the division in the kingdom; you shall find that Solomon marrying strange wives, 1 King. 11.1.& 7.8.11. he gave leave unto all of them, to have the service of their several Gods; wherefore the Lord said unto Solomon, forasmuch as this is done by thee: I will surely rend the kingdom from thee; and I will give it to thy servant; Solomon suffering divisions in Religion, 12.20. punished with division of the kingdom in his sons days; Solomon tolerated the worship of of false Gods; and Rehoboam found ten Tribes revolting, and proving false unto him. Seventhly, do we consider what great things God hath done for us? then I presume it will not be thought unreasonable, that those bee considered whom the Lord hath used as instruments working these great things for us, the Commanders, Officers and Souldiers. I hope the complaints are not so true as famed reports them, that many which have jeoparded their lives in this service, for want of pay, are hardly able to support the lives of themselves and families. When the Chronicle was red what Mordecai the Jew had done for prevention of the treason against Ahashuerus, Esther 6.3 he asked what honour and dignity hath been done to Mordecai for this; It cannot( blessed be God) be said, as his servants to him, there is nothing done for him, I hope our annals that shal record what great things the Lord hath done for us, shal not be without some lasting monument of what hath been done, as for those Commanders and Souldieurs, by whose valour and faithfulness the Lord hath wrought these, so especially for the poor and maimed; I shall leave this, with only an honourable mention of that pious and charitable work of that virtuous Prince Edw. 6. who upon Bishop Ridleys Sermon exhorting to charity, set apart and endowed 3. great houses in London then at his disposing for three several sorts of poor. Eighthly, Hath God done great things for you? and that in a short time! then I trust Honoured Worthies Petitioners shall not wait long to receive a little from you; it may be red what job wished to himself; If he with-held the poor from their desire, Job 31.16.22, 23. or caused the eyes of the Widow to fail, Then let mine arm fall from my shoulder-blade, and mine arm be broken from the bone; for destruction from God was a terror to me, and by reason of his highnesse I could not endure. The Parliaments of England are looked upon and resorted unto as that pool of Bethesda in jerusalem, John 1.2.4, 57. that had virtue to make whole all that stepped into it, of whatsoever disease they had; I hope none shall have cause to complain, as that poor impotent man to Christ; I have had an infirmity of many yeares continuance, yet is it curable, if I could get into this pool; and I am come to it for cure, have waited long; yet here is my misery, Sir, I have no man when the water is troubled to put me into the pool, but when I am coming, another steppeth in before me. It will be an honour, and is the earnest prayer of all the best affencted; that we may say of this Parliament, as they in the Prophet: Jer. 31.23. The Lord bless thee O habitation of Iustice and mountain of holinesse; that in all Committees and proceedings may be found that in another Prophet, Amos 5.24. Let judgement run down as waters, and righteousness as mighty streams; Let justice as waters have its ordinary course, run in its proper channel, no stoppage by delays or privilege in reference to just debts; and let it be of such power, that like a mighty stream it may bear down all oppositions of friends and greatness whatsoever; if it be a righteous cause, let it carry against how great or how many soever stand against it. I considered saith the Preacher, Eccl. 4.1. {αβγδ} all the oppressions that are done under the sun, and behold the tears of such as were oppressed, and they had no comforter; the word translated tears, is well observed to be in the Hebrew, Lachryma, a tear; It may bee either to show that there should be so much compassion towards the afflicted, as one single tear or the first tear that they shed should win relief, or as one observeth to show the neglect of pity in those that have suffered the oppressed to wait and weep so long to crave help, yet still delayed, as they could weep no more, had onely but one tear left, and it came from hence, because the oppressed had no comforter to relieve them, the oppressed had friends to support them, and keep off hearings and execution of justice. But however it may bee thought, that the tears which fall from the delayed and oppressed fall to the ground, yet let causers of these know, that their tears ascend so high as heaven, are there turned into falshes of lightning and thunderbolts, and will come down in vengeance; the Lord by Moses assureth it, Exod. 22.22, 23, 24. Ye shall not afflict any Widow or fatherless child; if you afflict them in any wise,( either by not doing justice or delaying it) and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless. Observe how dangerous it is not to hear the cry of the afflicted; job. 34.28. Elihu saith that hereby they cause the cry of the poor to come unto God, and he heareth the cry of the afflicted; and their cry will bring down wrath, even that of the sword; and surely we may justly fear, that the partial swaying the sword of Iustice in this kingdom, was not the least of those sins that provoked the Lord to draw out his sword of vengeance; and further, the not hearing the cry of the afflicted, may not only find a deaf ear in God in times of distress; Pro. 31.13. Whoso stoppeth his ears at the cry of the poor, he also shall cry himself and not be heard; but also may keep off mercy from theirs. It is one of the arguments that the Preacher useth to stir up unto works of charity and liberality; Give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth; none knowing how God may hereafter deal with them or theirs, whither his sons come to honour, or be brought low, and that it may be just with God, that their widows and fatherless children may find as little succour and compassion from those they seek unto, as they formerly shewed to widows and fatherless. It is a received rule, he that doth not hinder or restrain a sin or injury, when it is in his power, maketh them his own; and as it is said in reference to alms, a poor man is ready to starve, thou art able to relieve him, and dost it not, he death, thou art his deaths man, si non pavisti, occidisti; Ambrose. so he is wronged by some great person; they that have power in their hands to right him, and do it not, the wrong done becometh theirs, and they shal answer before Gods tribunal for wronging him. And for the poorer sort that may fly to this Parliament shelter, job. 29.13.13. let me commend that practise of Job, I delivered the poor that cried, and the fatherless and him that had none to help him; the blessing of him that was ready to perish came upon me, and I caused the widows heart to sing for joy. It may be some are fled to this high and Honourable Court, that in their estate and hopes are ready to perish through long and chargeable attendance; there is a blessing to bee had in relieving these perishing ones; oh that there might be a godly strife, who should step in, and by appearing for them get this blessing. It is Solomons advice, Open thy mouth for the dumb, Pro. 31.8.9. such as either cannot, or may not speak for themselves; and again open thy mouth, judge righteously, and pled the cause of the poor and neeay. It is an honourable memory, that james the 5th. King of Scots hath left behind him( as King james his grandchild relateth in his Basilicon doron) that he was called the poor mans King. It will not be the least honor to this Parliament, if amongst other those great things done by it, renowned it may be to posterity for being the poor mans Parliament, to right and relieve those that have no other means to right and relieve themselves, but by flying to this shelter. It hath been a great honour to be the Kings attorney, solicitor, or sergeant; is it not far greater to be these unto Christ? who will one day say, Mat. 25.40 Inasmuch as ye have done it to one of these little ones, ye have done it to me. Great persons are in Scripture expressed by the sun, which affordeth his influence so well to the lowest shrub, as the talest Cedar, shines as comfortable upon the poorest cottage, as the stateliest palace. And I could wish that as great ones take some content in having their pictures resembling them( as they say) to the life, so in this they would resemble their pictures, which if drawn as they should, will eye and look towards the poorest and meanest person that looks upon them; Radolphus Habspurgius seeing some of his guard put by some poor persons that were coming towards him, was much displeased, charging them to suffer the poorest to have access unto him, saying that he was called to the empire not to be shut up in a chest, Schichardus. as reserved for some few, but to be where all might have free access unto him. Ninthly, hath God done great things for us? let the serious consideration hereof work in our souls a sad and deep humiliation as for our other sins, so for doing so little for God, that we have not improved our places, abilities, and opportunities so for God and his cause as wee ought and might have done; and who because of this may not justly lay his hand on his heart, and with Pharoahs Butler say, Gen. 41.1. I do remember my faults this day. And surely we had not more cause to have former daies of humiliation to crave of God the doing of great things for us, then we have now to be humbled that we have done so little for God; hear the Lord by the Prophet, I will remember my covenant with thee, Ezech. 16.60.61. and I will establish unto thee an everlasting covenant; then thou shalt remember thy ways and be ashamed; but what were those ways, will be found in the former verse, thou hast despised the oath, in breaking the covenant; I kept my covenant with thee, therefore be ashamed when thou remembrest how thou hast broken with me. It hath been enjoined that the covenant should be red at the end of the last Sermon upon our daies of humiliation, and pity it should be omitted, that if nothing in the Sermons, yet our breach of covenant might humble us, and sand us away with bleeding hearts. Tenthly, in the last place, hath God done great things for us? being truly humbled for former failings, and resolved to do in our places according to our utmost power, what these great things call for at our hands, be we encouraged to go on without fainting in Gods and the kingdoms cause, with all constancy and cheerfulness, notwithstanding all mountains of oppositions, and difficulties that may seem to obstruct the way; the due consideration of al the former passages of Gods providence and appearance, may much strengthen our faith in and dependence upon him for the time to come. I have sometimes thought, what might bee the reason, why the Psalmist in two psalms doth ground his assurance of Gods help for his Church, upon the Lords making heaven and earth; Our help is in the name of the Lord, Psal. 122.2.124.8. which hath made heaven and earth; why did not the Church build their confidence rather upon particular experiences, as on that God which brought us out of Egypt, opened a passage for us through the read Sea, so miraculously lead and fed us in the wilderness; drove out the Nations before us in Canaan, by grasshoppers subdued giants, &c. I conceive it was to support the Church against those three usual grounds of distrust; either the work to be done is great far beyond our power; or Secondly, our wisdom failes, wee can see no probable means to expect it; or Thirdly, it may require so long a time, Numb. 24.23. as we may say with Balaam, alas who shall live when God doth this? The relying on that God who made heaven and earth, will help against all these. First, Is the work great? consider, was there ever so great a glorious a visible work done, as the making of this great and never sufficiently admired frame and fabric of Heaven and earth, with all creatures in both? which yet the Lord made by a word speaking; he spake the Word and they were made. Secondly, are we brought to such straits and extremities, that the wisdom and counsel even of the ablest are at a stand; and no human probable way to bring our desires and designs to pass? Consider, was there ever any more unlikely means to produce such a world of wonders in the variety and excellency of the creatures: then out of that confused Chaos? Can that Almighty Creator, which made all things of nothing, want means to bring to pass in heaven and earth whatsoever he pleaseth? Thirdly, Are there so many great things to be done, as we may not only say with Ezra, neither is this a work of a day or two, Ezia 10.13. Ioes. 2.2. but rather with Joel, in a another case, a work that may hold to the years of many generations, if the same spirit of perverseness should be found in succeeding ages; as in the present, whereof we may too truly complain, jer. 51.9.15.18. as the Lord by the Prophet, we would have healed Babylon, but she is not healed; and yet which is worse, and makes the wound in a manner at present incurable, it refuseth to be healed? Yet consider, however the Lord is slow to wrath, and may be long in destroying; as that sinful jericho devoted to destruction, not destroyed in less then 7. dayes compassing; but for works of mercy, the Lord made a complete world in six dayes; Psal. 102.13. Isa. 60.22. when the time to favour and build up Zion is now, that shall be made good in the Prophet; a little one shall become a thousand, and a small one a strong Nation, I the Lord will hasten it in his time. I could turn you to several places, where the Prophets Isaiah and ieremy raise arguments of confidence in God from the Creation, jer. 3.17. as Isa. 44.24.25, 26.45.17.18 I will instance only in that of jeremy, Ah Lord God thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee. Will we then rest on God for finishing every work of Mercy, which he hath begun, and that from the consideration of what great things he hath already done, let me for our better encouragement close up all with that of Christ to Nathaniel, John 1.50. Because I said unto thee, I saw thee under the fig-tree, believest thou? thou shalt see greater things then these: That we may have this faith and trust in God, and find this grace and mercy from God, return we with our prayers and praises unto the Lord. FINIS.