Lectures Upon Exodus 20, Lecture 17
¶The xvij. Lecture vppon the 12. and 13. verſes.
12 And forgiue vsus our debts as we alſo forgiue our debters,
13 And lead vsus not into temptation, but deliuer vsus frō euil: for thine is the kingdome, and the power, and the glorie for euer, Amen.
IN this petition we do require the forgiueneſſe of our ſinnes, wherein wee are to vnderſtande that by this worde ſinne, is not onelyonly ment the guiltines that we hauehave brought in vponupon vsus by offending, but alſo ye puniſhment whatſoeuer that followeth therevpon, as ſhal hereafter (God willing) moſte plainely appeare. We are therefore put in hope by this petition, to hauehave as well the puniſhment as the fault of our ſinne pardoned, & forgiuen vsus, ſo that when any puniſhment of God is vppon his, they neede not to deſpaire: for we are taught and commanded by him to make ſuite for the forgiueneſſe of ſinnes, which could not be done in faith, if the Lord had not promiſed vntounto vsus the pardon & forgiueneſſe thereof. The godlie at all times when any affliction was vppon them, hauehave reſorted to the Lord for the forgiuenes of their ſinnes. And why? Are we not taught ſo to do in the holy ſcripture?1. Kinges. 8. Doth not ye praier of Solomon leaue this for a perpetuall doctrine vntounto the Church: that when any puniſhment is vponupon thoſe yt be his, they ſhould cō feſſe their ſinnes in trueth, with an aſſured hope in ſo doing to finde fauour at his handes: and eaſe of their griefe when they ſhal truely turne vntounto him? according as it is written in that Chapter in theſe words:Verſe. 33. When thy people Iſrael ſhalbe ouerthrowen before the enimie, becauſe they hauehave ſinned againſt thee, and turne againe to thee, and confeſſe thy name, & pray & make ſupplication vntounto thee, then heare thou in heauen, and be mercifull vntounto the ſinne of thy people Iſrael, & bring them againe vntounto the land which thou gaueſt vntounto their fathers. A plaine proofe we hauehave in this place that the people of God may reſort boldly vntounto God, euen then when his puniſhment is vponupon thē for the forgiueneſſe of their ſinnes: and as plaine is this alſo yt his merciemercy toward them, & pardoning of their ſinnes, conſiſteth not only in the remouing of the fault frō them, but alſo of the puniſhment that is due for the fault & tranſgreſſion. For he praieth that when the people ſhalbe led out of their land by their enimies, becauſe they hauehave ſinned againſt the Lord, yt if they ſhall confeſſe their ſinnes and turne vntounto the Lord: then he would be merciful and bring them againe vntounto the land, which is to remoue the puniſhment from them, as well as the fault and guiltineſſe. This was that puniſhment to bee captiues and priſoners in their enimies land: when they are brought home this puniſhment is remoued. The like profe we hauehave of this matter in the ſame Chapter, in theſe wordes: When heauen ſhalbe ſhut vppe, Verſe. 35.& there ſhalbe no rayne, becauſe they hauehave ſinned againſte thee: and ſhall pray in this place, and turne from their ſinne, when thou doeſt afflicte them, then heare thou in heauen, & pardon the ſinne of thy ſeruants, & giuegive rayne vponupon the land. They that hauehave ſinned are incouraged to pray vntounto the Lord, & are aſſured to be heard, whē they ſhall in trueth bewayle and confeſſe their ſinne.
Marke it alſo, that as well in this place, as in that former, the pardon of their ſinne remoueth the puniſhment, and reacheth vntounto that as well as vntounto the guilt therof. I do note this becauſe of that doctrine of the church of Rome, which doth affirme that God doth pardon the fault of his, and yet reteine ſtill the puniſhment, which they ſay muſt bee redeemed by their ſatiſfactiō. A daungerous doctrine that God ſhuld abſolue them of the fault, & yet preſſe them with the puniſhment whiche doth not apperteine vntounto them, but in reſpecte of their offence, becauſe they are faultie: this doctrine chargeth the Lord with iniurie. For if he ſhal remit & forgiue the fault & yet reſerue the puniſhment, he puniſheth without a cauſe. For where the fault is pardoned, the man is as if he had not offēded, he is no longer accounted a treſpaſſer. Can it then ſtand with the iuſtice of the Lord, to puniſh him whom he him ſelfe hath iuſtified as no offender, in the free pardoning and forgiuing of his fault? We do ſee it throughout this chapter, that when they ſhall confeſſe their fault and turne vntounto the Lorde, they are diſcharged of the puniſhmente, and that the holie Ghoſt is ignorant of this diuorcement betweene ye puniſhment & ye fault, which the church of Rome hath inuented to vtter their merchādize of ſatiſfactions withall. And leſt any ſhould thinke that this prayer for the forgiueneſſe of ſinnes, did but take place in theſe ſpecial cauſes in ye remouing of thoſe particular & ſpeciall puniſhments, the holie Ghoſt maketh it generall in the ſeuen and thirtie verſe.
When there ſhalbe Famine in the land, when there ſhalbe Peſtilence, Verſe. 37.Blaſting Mildew, Graſhoppers, or Caterpillers, when their enimies ſhall beſiege them in the cities of their lande, or any plague, or any ſickneſſe, for theſe are the verie words of the text: that their prayers ſhalbe auaileable when they ſhal confeſſe their faultes and truly turne vntounto ye Lord, for ye remouing of thoſe puniſhments what ſo euer they are yt be vpō thē yea euen to make them yt ſhal hauehave led them away captiues to hauehave pitie and cō paſſion on them, as it is declared in yt chap.Verſe. 50. This is great comfort vntounto a Chriſtian conſcience, when he ſhall learne and vnderſtand that there is a medicine that can cure him, euen then when the Lorde ſhall hauehave reuealed his ſinne by bringing punniſhment vponupon it. Moreouer, leaſt it ſhould be excepted againſt this, that in deede Solomon praied that puniſhments might be remoued when they ſhould confeſſe and truely bewaile their ſinne: but howe can it be proued that the Lorde did euer promiſe to heare any ſuche prayers.2. Chro. 7.12.13.14. The matter is manifeſt in the booke of Chronicles. And the Lorde appeared to Solomon and ſaide vntounto him, I hauehave heard thy prayer, if I ſhutte the heauen that there be no rayne, or if I commaunde the graſhhoppors to deuour the lande, or if I ſende peſtilence among my people, if my people doe humble themſelues, & pray, and turne from their wicked ways, then will I heare in heauen and bee mercifull vntounto their ſinne and will heale their lande. Pſal. 107.10In the Pſalme there is plentifull profe, that the Lorde wilbe intreated to forgiue the ſinnes of his ſeruauntes, and to remitte their puniſhmentes when they ſhall in true repentaunce, humble them ſelues before him. They (ſayth the prophet) that dwel in darkeneſſe beeing faſt bound in miſerie and yron, becauſe they rebelled againſte the word of the Lord, when he humbled their heart with heauineſſe they fel downe, & there was no helpe, then they cryed vntounto the Lord in their trouble, and hee deliuered them from their diſtreſſe: he brought them out of the ſhadowe of death, Verſe. 17.and brake their bandes in ſunder. In that Pſalme there is likewiſe proofe of the ſame matter apparant enoughe in theſe wordes. Fooles by reaſon of their tranſgreſſion, and becauſe of their iniquitie are afflicted, their ſoule abhorreth all meate, & they are brought to deaths doore, then they crie vntounto the Lord in their trouble, and he deliuereth them in their diſtreſſe: he ſendeth his word and healeth them, & deliuereth them from their graues. It were an infinite worke to recite thoſe places in the booke of Pſalmes that proue the mercies of God to remoue puniſhmentes from the offenders, when they ſhall in true repentaunce turne vntounto him. It is a harde matter in great affliction to perſuade the man that is ſore afflicted for his ſinne, that there is mercy with the lord to remoue his puniſhment, if he ſhal truly humble him ſelfe in repē tance for his ſinne: yet, we ſee what plaine proofes there are of the ſame, to increaſe our faith in the perſuaſion to hauehave our ſinnes forgiuen, when we are truely grieued and penitent for the ſame.
This is a doctrine moſt needefull to be ſtoode vponupon, becauſe the bleſſing that the Lord hath promiſed to beſtowe vponupon his, by reaſon of our corruption are rather deliueraunces from euill, then preſeruations in any continuall courſe of proſperitie. I ſay they rather come in after our affliction, then ſtande continually with vsus to keepe affliction from vsus, whiche many miſtaking, hauehave ſtumbled at the afflicted eſtate of the children of God: but the worde of the Lord doth guide thoſe that be his, to looke to the end of the vpright man. Marke the vpright man, and beholde the iuſt, for the end of yt man is peace (ſaith the Prophet.) And almoſte all thoſe requeſtes that Solomon maketh for the people of God,Pſal. 37.37. are to hauehave bleſſinges & benefites procured vntounto them after their troubles & afflicted eſtate. We ſee therefore howe needefull it is to holde this doctrine of forgiueneſſe of ſinnes, that we ſtumble not at the croſſe of Chriſt, that we do not murmur or deſpaire in our affliction: that we ſhould not ſhake off hope, notwithſtanding our grief whatſoeuer hauehave had long continuance and abode with vsus: that we nouriſhe no wrong iudgement of the eſtate of the Church and children of God, yt we decide not with the vngodly againſt the ſeruants & ſaints of God. A tentation that had almoſt ſhaken the faithful ſeruant and prophet of God Dauid, vntil he went into ye ſanctuarie of the Lord, to inquire ye end of thoſe men. This doctrine ouerthroweth ye hereſie of the Nouatians, who do denie the forgiuenes of ſinns after baptiſme. That which is ioyned with this petition of our forgiuing them yt treſpaſſe againſt vsus, noteth not any deſeruing to hauehave our ſins forgiuen, by reaſō of our forgiuing of them yt offend againſt vsus, for then we ſhould not pray to hauehave them forgiuen, ſeing we remoue them by deſerte: but is added for our inſtruction, and for our comfort. For our inſtruction, to teache vsus that the Lord requireth this at our handes, that we ſhould be mercifull becauſe he is mercifull. For our comforte to tell vsus that if we whiche be men can remitte the wronges and iniuries done againſt vsus, much more will our heauenly Father, who is without compariſon aboue man in merciemercy and compaſſion, forgiue the offences & ſinnes of his ſeruants, when they ſhal in true repentaunce ſeeke vntounto him. For the ſame it is needefull for our infirmitie to receiue perſuaſion of his merciemercy, eſpecially when his iudgement ſhalbe vppon vsus, and puniſhment which is the aſſured ſigne of his diſpleaſure ſhall preſſe vsus, it is then a harde matter to conceiue hope that the Lorde will forgiue vsus. For infidelitie is as deepely rooted in our heartes as any ſinne or iniquitie whatſoeuer, therefore the Lord hath left vsus (who are taught by his ſpirite to forgiue vntounto others their offences cō mitted againſt vsus) an aſſured hope to finde fauour at his handes: who will neuer be found inferiour vntounto man in merciemercy. Therfore is it thus written in Luke,Luke. 11.4. Forgiue vntounto vsus our ſinnes, for euen we forgiue euerie man that is indebted to vsus. And as it is neceſſarie that we ſhould bee vpholden with this hope, ſo is it requiſite that we remember that which is written in Matthew,Matt. 6.15. If ye doe not forgiue men their treſpaſſes, no more will your father forgiue you your trespaſſes: to admoniſh vsus that the Lorde will hauehave his to reſemble him, and heare this his image of merciemercy before the world. If we be taught to remitt and forgiue offences vntounto others, when they ſhall hauehave done vsus any wrong, we may eaſily perceiue that the Lord will not hauehave vsus to cheriſh our ſelues in the hope of beeing heard, when wee ſhall offer vntounto other iniurie and wrong. For if a Chriſtian be admoniſhed in this petition, ſo far to profite that hee learne to forgiue iniuries done againſt him: much more would the Lorde hauehave him to be farre from offending others by iniuries done vntounto them.
The laſt petition wherin we craue that the Lord would not leade vsus into temptation, but deliuer vsus from euill, doeth admoniſh vsus that the almightie vſeth to puniſh ſinne with ſinne, that when men ſhall hauehave long continued in ſinne, they ſhall become ſo blinde and hardened therein by the iuſte iudgemente of GOD, that hardly ſometime after muche affliction, they can bee cured of the ſame. That the godly are ſubiecte vntounto a kinde of hardneſſe of heart, which is a puniſhment for their former ſinnes, laide vponupon them from the Lord, as may appeare by that prayer of the church of God, whereof wee reade in the Prophet Iſaie, in theſe wordes:Eſay. 63.17. O Lorde why haſte thou made vsus to erre from thy wayes, and hardened our heartes from thy feare, returne for thy ſeruaunts ſake, and for the tribes of thine inheritaunce. It is not that hardneſſe of heart, whiche is peculiar to the reprobate, that is mentioned in this place, but to bee ſo taken with the ſnares of ſinne, and ſo ledd into temptation and blinded & intangled therein, as the godlyeſt that lyueth may bee, and yet afterwarde by affliction, or ſome other meanes, deliuered from the ſame.
For when it pleaſeth the Lorde to lay affliction vponupon his, no doubt there is in them this erring from his wayes, and hardneſſe of hearte from his feare, which the Churche of GOD complaineth of in this place, and whiche the Lorde purpoſeth to cure. For he is not cruel to puniſh when there is no cauſe, but his meaning is to mollifie their harde heartes thereby, that they may be humbled vnderunder the gouernement of his holie worde.
We pray therfore in this petition, that we may not bee hardened through the deceiptfulneſſe of ſinne, for the auoyding wherof, ye children of God are admoniſhed in the Epiſtle to the Hebrues to exhorte one another.Heb. 3.13. Exhorte one another (ſayeth the holie Ghoſte) while it is called to day, leaſt any of you bee hardened through the deceiptfulneſſe of ſinne.
This petition of not leading vsus into temptation, but deliuering vsus from euil, doth wel followe that of forgiueneſſe of ſinnes. For when it pleaſeth the Lord to forgiue ſin, he deliuereth them from beeing hardened therein: giuing them the ſight of the deceipt that is in it, and alſo power and maiſterie ouer the rage thereof. In that prayer of Solomon, whiche we hauehave ſo often heard of before, when he prayeth that the people of God may hauehave their puniſhmentes remoued, when they call vppon him: there is alwayes added the condition of turning from their ſinne, either in expreſſe wordes, or elſe in wordes that neceſſarily importe the ſame. As to take one example for many, in that Chapiter hee hath theſe wordes: When Heauen ſhall be ſhutt vpp, and there ſhall be no rayne, 1. Reg. 8.35.becauſe they hauehave ſinned againſt thee, and they ſhall pray in this place, & confeſſe thy name, and turne from their ſinn, when thou doeſt afflict them, then heare thou in Heauen, and pardon the ſinne of thy ſeruauntes, and of thy people Iſrael, when thou haſte taught them the good way wherein they may walke: ſo that the turning from ſinne is neceſſarily required of them that doe looke for the forgiueneſſe of ſinne. And then eſpecially when the Lorde ſhall teſtifie againſt vsus from Heauen, by puniſhments laide vppon vsus: wee hauehave to call to minde our former ſinnes, and ceaſſe to be careleſſe and ſecure therein. For when the Lord forgiueth ſinne, hee alſo cureth ſinne, not ſuffering vsus any longer to ſleepe in the ſame, beeing ſnared with the baytes and allurementes thereof, but begetteth in vsus a new care to ſhake it off, and a new watchfulneſſe ouer it.
There is added to ye end of this petition, For thine is the kingdome, the power, & the glorie for euer: which doeth admoniſh vsus of ſundrie profitable inſtructiōs, for by it we are taught what ſhuld be ye end of our petitions, why we would hauehave thē graunted, euen that his kingdome, power, & glorie, may be aduā ced. For (as we hauehave learned before) while that the Lord frameth his to ye obedience of his wil, giueth good things vntounto thē, remoueth euil thinges from them, his name is halowed, his kingdome cōmeth & his wil is done here in earth: for by dealing thus with his ſeruaunts, he will be knowen to rule and reigne here vponupon earth, & be glorified in the ſame. This deſire therefore to hauehave him glorified, ſhould bee bothe at the beginning and end of our prayers, whether our ſuit be for ſpirituall graces, or for tē porall bleſſings. By this alſo our faith is ſtrengthened in the hope to obteine our petitions, becauſe the Lorde cannot neglect the glorie of his name, and the honour of his kingdome, whiche dependeth vponupon the perfourmaunce of his mercies towardes his ſeruauntes that call vponupon him: & therfore our hope cannot deceiue vsus, beeing ioyned ſo neere vntounto the glorie of our God.
Moreouer in this we are admoniſhed, that it is not the worthyneſſe of our ſelues, nor yet of any other, but the honour of his name, yt commendeth our ſuites and petitions vntounto the Lord. Finally, heerein we are admoniſhed of a ſpeciall worſhippe and ſeruice, which is thanks giuing vntounto GOD, when ſoeuer wee receiue any benefite, of what kinde ſoeuer. For we acknowledging in our prayers, not onelyonly that hee hath the diſpoſing of theſe benefites, but alſo that his kingdome, glorie, & honour conſiſteth in the rewarding of his with the ſame: ſhall be found traytors to the crowne of his kingdome, if after benefites receiued, wee doe not by thanks giuing, confeſſe and acknoweledge the ſame. This giuing of thanks is a ſpeciall worſhipp and ſeruice of God, in ſomuch that the Lorde reiecting ſacrifice, placeth his honour in thanksgiuing. Will I eate the fleaſh of Bulles, Pſal. 50.13.or drinke the bloude of Goates? (ſayth ye Lord by his Ptophet.) Offer vntounto God praiſe, and pay the vowes vntounto the moſte high, and call vppon mee in the day of thy trouble, ſo will I deliuer thee, and thou ſhalt glorifie me. And in the laſte verſe of that pſalme, it is ſaid that he who offereth praiſe vntounto the Lord, doth glorifie him. Whereby it appeareth that the Lord eſteemeth thanksgiuing as a ſpeciall worſhip and ſeruice of him, whiche may well bee perceiued in ſundrie places of the Scripture, but eſpecially in the booke of the Pſalmes. It is in deede a ſeruice of God, peculiar and proper vntounto the children of God. For the wicked are not acquainted with it, they ſee not the Lord his arme in their deliuerances, they ſee not through the inſtruments that God vſeth to helpe thē by, into the eſpeciall goodwill and fauour of GOD: from whence the godly take thoſe healpes to come as a plaine profe therof. Therfore doth ye Prophet ſay, The voice of ioy and deliuerance ſhalbe in the tabernacles of the righteous, ſaying,Pal. 118.15. the right hand of the Lorde hath done valiauntly. Hee maketh it the peculiar worke of the righteous, to reioyce in the Lorde, and in heart to prayſe him. For, notwithſtanding all people taſte liberally of his benefits, yet the feeling of his fatherly goodneſſe whiche procureth giuing of thanks in deed, is proper onelyonly vntounto the children of God.
It is a ſingular priuiledge, that he doth vouchſafe his elect alone, when he giueth ſuch a ſweete taſte vntounto his benefites, as driueth their heartes to reioycing and giuing of thankes: not onelyonly in the comfort of the preſent benefite, but alſo in that hauing receiued an aſſured token of his fauour, they peaceably paſſe ouer the courſe of their life, aſſuring them ſelues that they are had in eſpeciall reckoning and account with the Lord. Therefore the Prophete is bolde to hauehave this ſpeech of them.Pſal. 89.15.16. Bleſſed is the people that reioyce in thee, they ſhall walke in the light of thy countenaunce. O Lorde, they ſhall reioyce continually in thy name, and in thy righteouſneſſe ſhal they exalt them ſelues. He maketh it no common matter to reioyce in the Lord, but matter belonging onelyonly to the electe and bleſſed people of God, how greatly it pleaſeth the Lorde. The Apoſtle wittneſſeth in the Epiſtle to the Corinthes,1. Cor. 1.11. where hee requireth the prayer of the church of God for him in his affliction, that when his deliueraunce is obteyned by the prayers of many: many perſons may giuegive thanks vntounto God. Which notably declareth how acceptable a ſeruice it is, to giuegive thanks vntounto God, when the afflictions of the children of God ſerue therevnto, and are beecome a ſpeciall ende of the ſame. As wittneſſeth in like manner the Prophet:Pſal. 102.19 The Lorde hath looked downe from the height of his Sanctuarie, that hee might heare the mourning of the priſoner, and deliuer the children of death, that they may declare the name of the Lorde in Hieruſalem and his praiſe in Sion.
Now if it be demaunded why the ſacrifice of thanks giuing is ſo acceptable a worſhip and ſeruice of the Lord? The anſwere is ready, becauſe it aſcribeth the gouernment and diſtribution of all benefites vntounto the Lord: denying them to come by caſualtie or chaunce, as doe the vngodly whatſoeuer they ſay, in that they are neither comforted truely in them, nor yet thankfull for them. Moreouer it acknowledgeth God not to be a dead thing and bare name, that regardeth not men that ſerue him in the obedience of his will, but that in trueth hee hath a care of his Church, helpeth in their neede, and regardeth them in perfourming the trueth of his promiſe towardes them. This acknowledging of the mercies of God by giueing of thanks, helpeth forwarde the faith of other in perſuaſion of this tender care that hee beareth towardes his.
Wherefore the godly were accuſtomed to open vntounto others the children of God, the eſpeciall benefites and merciemercy whiche they had receiued of the Lorde, that they might not onelyonly ioyne with them for the praiſe of his merciemercy, but alſo receiue increaſe of faith in the viſible experience of his goodneſſe. It is wel knowen that the people of God vnderunder the law had a ſolemne rite & ceremonie, in perfourming the vowes of thankeſgiuing and peace offering, when ſoeuer they had receiued any notable and ſingular benefite of the Lorde. Whiche was a thing ſo well pleaſing the Lorde, that they preſent this their purpoſe, to prayſe the Lorde, and to tell what he had done for them, as a reaſon to perſuade him to worke their deliuerance when they are diſtreſſed, according as wee reade: Saue me from the Lyons mouthe, and aunſwere me, in ſauing me from the hornes of the Vnicornes: Pſal. 22 21.I will declare thy name vntounto my brethren: in the middeſt of the congregation wil I prayſe thee, (ſaying) Praiſe the Lord ye that feare him, magnifie him all yee ſeede of Iacob. For he hath not despiſed nor abhorred the affliction of the poore, but when he calleth vntounto him, he heard. My praiſe ſhall be of thee in the great congregation, my vowes wil I perfourme before them that feare him. The pore ſhall eate and be ſatisfied: they that ſeeke after the Lorde ſhall praiſe him.
This kinde of perſuaſion hauehave the ſeruants of God often vſed, and therefore wee doe reade that the godly in their petitions hauehave vſed often theſe words: Shut not vp (ô Lord) the mouthes of them that prayſe thee, open not the mouthes of the vngodly, that they may praiſe the power of their idols, and magnifie a fleaſhly king. They were perſuaded that the Lord did greatly eſteme his owne glorie and honor: that it was a ſpeciall ſeruice and worſhip that he delighteth in, as it is in deede. For euen the end of our ſaluation is the praiſe of his free merciemercy and grace, and he hath elected his to the prayſe of the riches of his grace: and the end of our temporall deliuerance is to acknowledge and magnifie that grace whiche we hauehave tryed to bee true, & had good experience of the ſame. So doth the godlie king Ezechias confeſſe, that the Lorde would not hauehave him ſwalowed vp of the pit without the taſte of his merciemercy in deliueraunce, becauſe if he had ſo departed, the Lorde ſhould then hauehave wanted that ſeruice of thankes giuing for his deliuerance which is ſo acceptable vntounto him. For thoſe that are ſo ouerwhelmed in their afflictiōs taſt not of the mercies of deliuerance, which openeth their mouth, & filleth it with the prayſes of the Lord. It was thy pleaſure to deliuer my ſoule (ſayth Ezechias) from the pit of corruption, Eſay. 38.17.for thou haſte caſt all my ſinnes behinde thy back: for the dead cannot prayſe thee, they that go downe into the pitt cannot hope for thy trueth, but the liuing ſhall confeſſe thee as I doe this day. The father to the children ſhall declare thy trueth: the Lorde was ready to ſaue mee, therefore wee will ſing my ſonge all the dayes of our life, in the houſe of the Lord.
That he ſayth: The dead cannot prayſe him, wee hauehave to take it as the trueth is, that when thoſe that be his are not deliuered in their diſtreſſes, hee wanteth that praiſe here in earth (where his glorie is often oppreſſed) whiche their deliueraunce would plentifully ſpread abroade.
And they doe moſte thirſte after the tryall of his goodneſſe heere vppon earth, where there bee ſo many enimies to his glorie, that ſeeing ye plaine proofe thereof, they may be plentiful in his praiſe. Therfore doeth Dauid in like manner require deliuerance, that he be not ouerwhelmed in his afflliction, and ſo the Lord wante the praiſe of his deliueraunce: Returne O Lorde, deliuer my life, ſaue mee for thy mercies ſake. For in death there is no remembrance of thee, in the graue who ſhall praiſe thee? The Scripture is plentifull in ſuch proofes, where the ſeruants of God hauehave greatly longed for deliuerance, that they might praiſe his name, and hauehave vrged it as a reaſon to perſuade the Lord to heare their petitions, becauſe then they would offer vntounto him that well pleaſing ſacrifice and ſeruice of thankeſgiuing, a ſacrifice that doeth ſo greatly pleaſe the Lorde, and therefore cannot but be well liked of all thoſe that be his.
It was declared before, that there was a ſolemne rite and ceremonie among ye Iewes, in their thanks giuing after ſōe greate benefite receiued, where the godlie mett together not only to giuegive praiſe, but alſo to be confirmed and ſtrengthened more & more in their faith, & perſuaſion of his fatherly care and regarde that he hath towards thoſe that be his. This is made plaine vntounto vsus in ye Pſalme: He hath brought me out of the horrible pit (ſayth the Prophet) and hee hath put in my mouth a new ſong of prayſe vntounto our God. Pſal. 40.2.Many ſhall ſee it and feare, and ſhall truſt in the Lorde. It cānot but be a ſingular worſhip of God, yt aſcribeth this right of gouernement and care of his ſeruants vntounto him, that alſo hath in it ſuch force to increaſe faith which is the founteine of all obedience. How greate then is the ſinne of vnthankfulneſſe, when men paſſe ouer the benefites of God, and the aſſured pledges of his fauour, without any thankfull remembraunce or comfortable aſſuraunce of the good will of GOD?
Surely the neglect of this duetie (I meane of thanks giuing to God, when we receiue any ſingular benefite, as ſome notable deliuerance from daungers, or happie out going frō our trouble) denieth the Lord to be the diſpoſer and gouernour of thinges here belowe, & fathereth them vponupon fortune or chaunce. How ſoeuer they denie it in wordes, it denieth in deede any eſpeciall care to be in God ouer his: it maketh God to be nothing beſide a bare name, and vaine imagination: it ouerthroweth faith, (whiche perſuadeth vsus of the ſpeciall care and good will, that God beareth vsus in taking his benefites, not as common thinges, but as pledges of his peculiar fauour,) in that as common matters, and no witneſſes of any eſpeciall good will, by vnthankfulneſſe they are paſſed ouer, and lightly let ſlippe. Moreouer, the want of this dutie hindereth the profiting of others, in that they denie this helpe of ſtrengthening their faith, which the Lord hath appointed, and the ſeruauntes of God hath practiſed, according as it was of late cited out of the Prophet, that many ſhoulde ſee what the Lord had done, and be drawne to put their truſt in him. Now let vsus pray vntounto our heauenly Father in the name of his ſonne, that we may ſo pray that we may obteine, & obteyning render from a thankful heart true praiſe, and thankſgiuing vntounto his name.
FINIS.