Be Thankful London and Her Sisters, Sermon

Be Thankful London and Her Sisters · Sermon

p. 1Be thankefull London: OR, A SERMON, Setting downe the duty of thankfulneſſe, the way to it, and the practiſe of it, preached vponupon

PSAL. 31. 21.

Bleſſed be the Lord, for hee hath ſhewed his maruellous kindneſſe towards me in a ſtrong City.

WHEN God purpoſeth to plague a people, who hauehave not beene wiſe to obſerue the day of their viſitation, and by faith and conuerſionIer 15. 2.Jer 15:2 to hide themſelues: ſuch as are appointed vntounto death, muſt vntounto death: ſuch as for the ſword, to the ſword: ſuch as for the famine to the famine: and ſuch as for the captiuity to the captiuity. In which reſpect, when we, who now liue, do perceiue that, though wee hauehave beene chaſiened ſore, yet wee hauehave not Pſal. 118. 18.Ps 118:18beene deliuered vntounto death: and that neither Plague nor Sword, nor Famine, nor Captiuity, nor any other p. 2noyſome euill hath ſo farre preuailed ouer vsus, but that we may ſtill praiſe God after the manner of the liuing: then how can we reſolue leſſe with our ſelues then this, I ſhall not dye but liue, and declare the works of the Lord? Or,Pſal. 118. 17.Ps 118:17 what can we ſay leſſe then this to others? Praiſe yee Pſal. 34. 3.Ps 34:3the Lord with me, and let vsus magnifie his Name together.

True it is, that ordinarily the iniuries that are done vntounto vsus are written in Marble, and the benefits that are ſhewed vntounto vsus are written in Sand: and as the Aire in theMat. 26. 69, 70.Matt 26:69Matt 26:70 High Prieſts Hall did (after a ſort) infect Peter, and was an occaſion to his ſoone and ſudden denying of his Maſter: ſo eueryevery blaſt of new fauours doth (through our corruption) infect vsus with vnthankfulneſſe, and blow away the memory of the former mercies which hauehave beene ſhewed vntounto vsus.

Hence it is, that God expoſtulateth with his people, Heare, O Heauens, and hearken, O earth, for I hauehave nouriſhed Eſa. 1. 2.Isa 1:2and brought vp children, but they hauehave rebelled againſt me: And that Chriſt cryeth out againſt the vnthankfullLuke 17. 17.Luke 17:17 Leapers, Where are the nine? Hence it is that God is (as it were) driuen to put his people in minde of the fauours which he hath done vntounto them, ſaying, Surely I brought thee vp out of the Land of Egypt, and redeemed thee out of the houſe of ſeruants, and I hauehave ſent before thee Moſes, Aron Mic. 6. 4, 5.Mic 6:4Mic 6:5and Myriam. O my people, remember now what Balack King of Moab had deuiſed, and what Balaam the ſonne of Beor anſwered him from Shittim to Gilgal. Yea, hence is it, that good Moſes did take ſuch paines with GodsDeut. 6. 12.Deut 6:12 people, to preſſe them not to forget the Lord whichDeut. 8. 10. 11.Deut 8:10Deut 8:11 brought them out of the Land of Aegypt, but to bleſſe him for the good Land which he had giuen them. And at that time when hee ſaw them tardy in their duty of thankfulneſſe to God, by corrupting themſelues towards him by their vice, how roundly doth hee take them vp, ſaying, Doe ye ſo reward the Lord, O fooliſh people and vnwiſe? Deut. 32. 6.Deut 32:6is not he thy Father that hath bought thee? yea, hee hath made thee and proportioned thee.

p. 3All which courſes doe manifeſt vntounto vsus our proneneſſe to vnthankfulneſſe, yea, and our practice of it alſo (for, what are we better then other people?) Yea, and that we ſtand in neede of continuall prouoking to the good duty of thankfulneſſe, that wee may practiſe it, to the aſſuring of our hearts that greater Plagues then that which we hauehave had, doe not awaite vsus. Therefore is it that I hauehave choſen this good example of Dauid, to quicken you to this duty at this time, who in the inioyment of ſome great deliuerance from ſome great trouble, in ſome great City, cryed out with a thankefull heart, Bleſſed bee Pſal. 31. 21.Ps 31:21the Lord, for he hath ſhewed maruellous great kindneſſe towards me in a ſtrong City.

The Pſalme where you reade theſe words, is ſpent in the practiſe of a threeſold duty: namely, Prayer, Praiſe, and Exhortation.

In his Prayer, firſt he ſueth for himſelfe; and ſecondly, againſt his enemies. For himſelfe, hee prayes to God that he would deliuer him out of his troubles (as from the hands of his enemies, and from them that perſecute him) Verſ. 1, 15, 16, 17and that he would make his Face to ſhine vponupon him, that hee be not confounded. And that he may with the more confidence depend vponupon God for audience, hee doth take a ſuruay of thoſe arguments which may giuegive incouragement to him to waite vponupon God in Prayer. Firſt, he doth looke to that confidence and truſt which it hath pleaſed God to worke in his heart, and ſaith, In thee hauehave I put my Verſ. 1.truſt. As if he ſhould ſay, Thou haſt promiſed, that they who put their truſt in thee, ſhall not bee confounded: Behold Lord, through thy good grace I hauehave done it: or thus, Shall I be aſhamed at the laſt to confeſſe in whom I hauehave truſted? or ſhall it bee ſaid, That I hauehave leaned vponupon the Reede of Aegypt? God forbid: Therefore, O Lord, deliuer me. Secondly, hee doth looke to the imployment which Almighty God, in his ſpeciall prouidence hath taken vponupon him for the benefit of the Church in his preſeruation and redemption of it, and ſaith, Thou p. 4art my ſtrong rocke, my houſe of defence, my fortreſſe, by thy Verſ. 1, 2, 3.names ſake thy righteouſneſſe▪ which is my ſhield and buckler; Pſal. 91. 4.Ps 91:4yea, thou haſt redeemed mee: therefore deliuer mee,Verſ. 5. guide me, and draw me out of the Net which they hauehave priuily laid for me, Thirdly, he looks vponupon Gods former dealing with him, and from thence gathereth hope of mercy to come. Thou haſt giuen me a ſoule in louelove with thee, for I hauehave hated them that giuegive themſelues to deceitfull Verſ. 6, 7, 8.vanities; yea, thou haſt ſeene my trouble, thou haſt known my ſoule in aduerſity, thou haſt not ſhut mee vp, but haſt ſet my feet at large: therefore why ſhould I not triumph and reioyce in thy mercy for after times. Fourthly, he lookes vponupon the extremities of his miſeries, ſaying, Mine eye, Verſ. 9, 10, 11, &c.my ſoule, and my belly are conſumed with griefe, my life is waſted with heauineſſe, and my yeeres with mourning; and ſo he goeth on. As if hee ſhould ſay, Thou art the God that helpeſt in extremity, and bringeſt vsus downe to the graue. Firſt, becauſe wee ſhould not truſt in our ſelues, 2 Cor. 1. 9.2 Cor 1:9but in thee who raiſeſt the dead: Behold, my caſe is ſuch, therefore hauehave mercy vponupon me; eſpecially conſidering, Thou art my God, and my times are in thy hands. Thus heeVerſ. 14. 15. hath ſued for himſelfe. Secondly, hee prayeth and propheſieth againſt his enemies. Prayeth (I ſay) in reſpect of himſelfe, who was infallibly led by the Spirit of God, and therefore could not erre in the perſons againſt whom hee prayeth: Propheſieth (I ſay) in reſpect of vsus, becauſe his ſhooe ſerues not our foot in ſuch ſutes, if wee conceiue them with their particular applications: for wee being led by an ordinary ſpirit not diſcerning finall eſtates, hauehave this rule giuen to vsus Bleſſe (I ſay) and curſe not. In thisMat. 5 44.Matt 5:44 Prayer then, or Prophecy of Dauid, hee deſires that thorowRom. 12. 14.Rom 12:14 ſhame, feare, horrour, God would ſo ſilence and ſtop their mouthes, that they may not be able to pleade for themſelues, or againſt him.

Thus hath Dauid prayed; but he knowes that he who ſues for more, muſt be thankefull for what hee hath receiued. Therefore now he falleth to the ſecond part of the p. 5Pſalme, which is Praiſe. Wherein you may ſee, that firſt, he doth with an holy admiration, ſet out the fauoursVerſ. 19, 20. which God ſheweth to the ſonnes of God aboue the ſonnes Gen 6. 2.Gen 6:2of men that is, the wicked of the world. How great is thy goodneſſe which thou ſheweſt to them! Thou hideſt them priuily Mal. 3. 17.Mal 3:17in thy preſence, as thy Iewels in thy Cabinet. Secondly, he doth come to a particular fauor which God ſhewed vntounto himſelfe, & bleſſeth God for it. And whereas God mightVerſ 21. ſay, Why (Dauid) can ſweet water and bitter come from Iames 3. 11.Jas 3:11the ſame Fountaine? Didſt not thou erſt while diſtruſt me? It is true Lord, but it was my haſte, and thou wert pleaſedVerſ. 22. to paſſe it by, and to heare the voice of my prayer when I cryed vntounto thee, therefore will I praiſe thee.

Thus hath Dauid praiſed alſo: but he knoweth that it is not enough for him to bee good alone, but hee muſt ſtriue to draw others to be good alſo: therefore in theVerſ. 23▪ 24. two laſt verſes hee doth preſſe all Gods people to louelove God, and to put their truſt and confidence in God, aſſuring them, becauſe hee had tried it and found it true by experience, that the Lord preſerueth the faithfull, and plentifully rewardeth the proud doer.

Now ye hauehave ſeene in part how Dauid ſpent himſelfe thorow this Pſalme. Though we hauehave ouerlooked it all, yet we are to deale onelyonly with that which doth concerne his praiſe: and not with all that, but only with that Verſe propounded, in which hee breakes out into the praiſe of God for ſome extaordinary fauour which God ſhewed vntounto him in a ſtrong City.

For our better vnderſtanding whereof, reſolue the Text into ſome queſtions and anſwers. What did Dauid? He bleſſed Iehourah, who giues being to his ſweet promiſes of protection which he hath made vntounto his people. But alas, Dauid, canſt thou bleſſe God, who alone is the bleſſer of men and Angels? No truly, hee cannot doe it by adding any thing to his happineſſe immediately, as be bleſſeth vsus; or by being inſtruments vnderunder another to further his good mediatly, as man bleſſeth man; but p. 6by confeſſing to God, and declaring to man with humility and reuerence, what happineſſe we doe receiue from God. And this it pleaſeth God to account a bleſſing of him, to encourage and draw vsus on to make our ſelues the more happy by cleauing vntounto him by thankſgiuing. Yea, but for what doth Dauid bleſſe God? For ſhewing him kindneſſe or mercy. It was ſome ſpeciall deliuerance from ſome great danger, as from the cruelty of Saul, trechety of his Courtiers, or the like. Yea, but of what worth was this fauour that he ſhewed Dauid? It was his maruellous kindneſſe. Thus did he prize his fauour hee did receiue. As Peter did weigh his ſinnes, that his godlyMar. 14. 72.Mark 14:72 ſorrow might ſinke the deeper: ſo did Dauid weigh his kindneſſe, and found it to be Gods, and found it to bee maruellous, that his thankfulneſſe might riſe the higher. Yea, but where did Dauid receiue his maruellous kindneſſe of God? In a ſtrong City. Whether in a City or no City it is doubted. Therefore ſome doe vnderſtand it by way of ſimilitude, that the kindneſſe was ſuch, as if hee had beene kept in a City of ſtrong defence. But I know no inconuenience, in thinking that Dauid felt the comfort of ſome walled Towne, as when he fled to the holds of the Philiſtims, or the like, becauſe the words are ſo pregnant. Howſoeuer this we are ſure of, that if wee reflect vponupon our ſelues, and in this Glaſſe of Gods kindneſſe to Dauid, ſee the louelove of God vntounto vsus, who, amongſt many other fauours, hath heard the grones and ſighs of his people for the poore City of London, where ſo many thouſands hauehave beene ſwept away as the Dongue of the ſtreets, we may iuſtly ſay, Bleſſed be the Lord, for hee hath ſhewed maruellous kindneſſe towards vsus in this our City. As if we ſhould ſay, It is true, Lord, thou haſt▪ ſhewed thy Pſal. 60. 3, 4.Ps 60:3Ps 60:4people heauy things, thou haſt made vsus drinke the wine of giddineſſe: but now thou haſt giuen a Banner to them that feare thee, that it may bee diſplayed becauſe of thy truth: thou haſt deliuered vsus from the noyſom Peſtilence, Pſal. 91. 3, 4.Ps 91:3Ps 91:4euen from the Snare of thy hunting Angell: thou p. 7haſt couered vsus vnderunder thy wings, and wee ſhall bee ſafe vnderunder thy feathers; therefore bleſſed be thou Iehouah, and let all thy people ſay, Amen.

This bleſſing of God is the nayle which I would hauehave driuen home at this time. Therefore I ſhall paſſe by other things which might afford vsus matter of meditation from theſe words, and onelyonly inſiſt vponupon this point; That

Obſeru. By how much greater the fauor is which God beſtoweth vponupon vsus, by ſo much more muſt we labour to praiſe God.

There are two things propounded here: the firſt is this, That the greater our fauour is, the greater ought to be our thanks. Therefore Dauid, hauing receiued a great fauour from God (namely, the forgiueneſſe of his ſinnes, though as yet he could not feele the comfort of it) and fearing that he was not able to praiſe God anſwerable vntounto it, prayeth to God that hee would open his lips that his Pſal. 51. 15.Ps 51:15mouth might ſhew forth his praiſe. And again, vponupon the conſideration of the like fauours, hee doth ſtirre vp his ſoule greatly to the ſame duty, My ſoule praiſe thou the Lord, Pſal. 103. 1, 2, 3, 4.Ps 103:1Ps 103:2Ps 103:3Ps 103:4and all that is within me praiſe his holy name: my ſoule praiſe thou the Lord, and forget not all his benefits; which afterward he doth reckon vp: yea, and when he doth find his heart inlarged by God to practiſe the duty, then doth he imploy all his powers, ſaying, Seuen times a day doe I praiſe Pſal. 119. 164.Ps 119:164thee becauſe of thy righteous iudgements: yea, ſo long as he Pſal. 146. 1…2.Ps 146:1liues, ſo long as he hath any being, hee will ſing praiſes vntounto his God: yea, and hee ſeemes to hauehave bound himſelfe vntounto it by an humble vow, and therefore hee ſaith, Thy Ʋowes are vponupon me, O Lord, I will render praiſes vntounto Pſal. 56. 12.Ps 56:12thee. Why doth he call them Gods Vowes? Surely, becauſe they, being made, were out of his power, who might not deuoure the ſanctified thing, but giuegive God praiſe with all his heart, as he had promiſed.

The ſecond thing propounded is this, that eueryevery fauour from God doth call for thankes from vsus. Therefore is it a duty which is often preſſed and patterned in the Scriptures. Paul ſaith, let your requeſts be ſhewed p. 8vntounto God in prayer with giuing of thankes: and againe,Phil. 4 6.Phil 4:6 continue in Prayer, and watch in the ſame with thankeſgiuing: Col. 4. 2.Col 4:2and againe, In all things giuegive thankes: yea, euen1 Theſ. 5. 18.1 Thess 5:18 in thoſe things which are matters of humiliation, wee muſt giuegive thankes in reſpect of their fruit and vſe for our good. And as for patternes, how might I tell you of Melchizedech, the Prieſt of the moſt high God; of Moſes Gen. 14. 20.Gen 14:20and Aaron, who led the people of Iſrael like ſheepe;Exod 15 1.Exod 15:1 of Deborah and Barack, after their victory euer Siſera Iude 5. 2.and Iabin; of Iehoſhaphat, when his people were deliuered2 Chron. 20.2 Chr 20 from Moab, Ammon, and mount Seir; of that one Leper, who turned backe to Chriſt with praiſe; of theLuke 17. 15.Luke 17:15 healed Cripple, who went into the Temple, walking and Acts 3. 8.Acts 3:8leaping and praiſing God. I might (I ſay) ſpeake of theſe and many other rare Patternes, but the time would be too ſhort for me to tell of them.Heb. 11. 32.Heb 11:32

It may be now you will aske me, why we muſt thus labourWhy we muſt praiſe God. to praiſe God? I anſwer, wee muſt doe it both in reſpect of our ſelues, in reſpect of others, and in reſpect of the duty of thankfulneſſe it ſelfe.

1Firſt, in reſpect of our ſelues; becauſe it is all that wee are able (and that from God too) to render vntounto God for all the benefits which we receiue from God. Dauid conſulting with himſelfe what he ſhall render vntounto the Lord for all his benefits towards him; reſolueth, that hee hath nothing but the Cup of ſaluation, ſo alluding to thePſal. 116. 12, 13.Ps 116:12Ps 116:13 Peace-offrings, which were offerings of thankgiuing to God. When therefore we doe conſider, that God is not bound vntounto vsus (for who hath giuen him firſt?) and thatRom. 11. 35.Rom 11:35 whatſoeuer wee doe receiue from God is of his free fauour, can we doe leſſe for ſhame then giuegive him thankes?

2Secondly, we muſt doe it in reſpect of others, & them, both God & men. Firſt, we muſt praiſe God in reſpect of God himſelfe: becauſe God requireth it as the end of his bleſſings, and that which ſanctifieth them vntounto vsus. Therfore when God deliuered the Iſraelites out of Aegypt, heeExod. 12.Exod 12 commanded that eueryevery yeere they ſhould keepe the feaſt p. 9of the Paſſeouer; the old Perſons as it was a Sacrament, and the young Perſons as it was a remembrance of their deliuerance out of Egypt. And when God fed them withExod. 16.Exod 16 Mannah, hee appointed that a certaine meaſure of it ſhould be laid vp for poſterity, that they might be thankfull; which was alſo the reaſon of the laying vp of Aaron his Rod in the Arke. When alſo God gaue the Iſraelites Heb. 9. 4.Heb 9:4a famous victory ouer the Amalekites, hee ſaid to Moſes, Write this for a remembrance in a Booke. SeeingExod. 17.Exod 17 therefore that God requireth a thankfull remembrance of his fauours, as the end of them, we muſt as cheerefully giuegive it as God doth iuſtly require it. Secondly, God maketh ſpeciall account of this duty, and therefore hee vſeth many means to work it from his people. In Exodus Exod. 23. 16.Exod 23:16yee reade of that generall offering of firſt fruits in the feaſt of vnleuened bread, when none muſt appeare before GodExod. 25. 1, 2, &c.Exod 25:1Exod 25:2 empty: and likewiſe of the voluntary gifts for the making of the Tabernacle. In Leuiticus ye reade ſometimes of offering the firſt fruits of the eares of Corne dryed byLeuit. 2. 24.Lev 2:24 the fire: ſometimes of offering a ſheafe of the firſt fruits of Leuit. 23. 10, 17.Lev 23:10Lev 23:17the Harueſt to be brought vntounto the Prieſt: ſometimes of the ſhake offring of two Loaues, baked with Leuen for firſt fruits vntounto the Lord. In Numbers we reade of an heauy offring of a Cake of the firſt of their dough. In Deuteronomy Numb. 25. 20.Num 25:20we reade of the firſt of all the fruit of the earth, that Deut. 26. 2.Deut 26:2muſt put it in a Basket, and carried to the place which the Lord did chooſe. Now, why doth the Lord require all this of his people? Surely this is one reaſon, that hee might ſhew what reckoning he makes of thankfulneſſe for all the mercies which we receiue from his hand. And therefore muſt we be thankfull.

Againe, we muſt praiſe God in reſpect of men, both bad and good. If we looke to bad men, they doe encourage themſelues to be thankfull to the gods of ſiluer and Dan. 5. 4.Dan 5:4gold, to whom no thankes is due, as wee may ſee in Belſhazzar: and ſhould not we much more doe it to him to whom all is due? If we looke to good men, they hauehave p. 10beene plentifull in this kinde of duty. When the Flouds ceaſed, thankfull Noah built an Altar, and offered vntounto the Gen. 8. 20.Gen 8:20Lord. When God renewed his promiſe to Abraham, he thankefully built an Altar to the Lord in the plaine ofGen. 13. 18.Gen 13:18 Mamre. Agar had learned ſo much in religious Abrahams houſe, therefore when God had comforted her in her baniſhment, ſhe called his Name, Thou God lookeſt on me: Gen. 16. 13.Gen 16:13much more would the Iewes, and therefore they thankfully kept a feaſt of remembrance for Hamans deſtruction,Heſt. 9. and their deliuerance. Thus all ſorts of men hauehave incouraged vsus to this duty.

3Laſtly, we muſt praiſe God in reſpect of the excellency of the duty it ſelfe. And this may bee ſeene in foure particulars. Firſt in this, that our God doth account it a gift, as Dauid ſaith, GiueGive vntounto the Lord glory Pſal. 29. 2.Ps 29:2due vntounto his name, that is, praiſe him. Alas, what are we that we ſhould giuegive to God? We muſt ſay with Dauid, Who are wee, that wee ſhould be able to offer willingly to thee 1 Chron. 29. 14.1 Chr 29:14our God? For all things come of thee, and of thine owne hand we hauehave giuen thee. Yet it pleaſeth God to account them gifts: and we know that it is a more bleſſed thing to Acts 20 35.Acts 20:35giuegive then to receiue. Secondly, God doth not onelyonly account our praiſe a gift, but a ſacrifice (the beſt gift:) as the Pſalmiſt ſaith, Let them offer ſacrifices of praiſe. Yet rememberPſal. 107. 22.Ps 107:22 that it is not a ſacrifice of redemption (for ſo is Ieſus Chriſt alone) but of thankſgiuing. Therefore, offer to God praiſe, and pay thy Vowes vntounto the moſt high. Thirdly,Pſal. 50. 14.Ps 50:14 God doth not onelyonly account our praiſe a gift and a ſacrifice, but doth preferre it before all ſacrifice. Will I (ſaith God) eat the fleſh of Bulls, and drinke the bloud of Pſal. 50. 8. to 15.Ps 50:8–15Goats? offer to me praiſe. As if he ſhould ſay, This is that which I prefer to all outward ſeruice, as being a part of my inward worſhip. And in another place he ſaith, That is better then a Bullock that hath hornes & hoofes: i. a perfectPſal. 69. 30, 31.Ps 69:30Ps 69:31 Bull. Take a Bullocke at the beſt, and Praiſe is better then it, and as with hornes (through the mighty power ofMal. 1.Mal 1 God) will puſh downe our enemies, and as with hoofes p. 11will inable vsus to wade thorow any difficulties. Fourthly. God doth not onelyonly account our praiſe a gift, a Sacrifice, better then a ſacrifice, but by it giues vsus communion with the ſeruice of the life to come in Heauen. Men full of wants do pray, but Angels and Saints full of grace and glory doe practiſe. The Angels cryed (ſaith the Prophet) Holy, holy, holy is the Lord of Hoſts. The Angels ſaidEſay 6. 3.Isa 6:3 (ſaith Iohn) Praiſe, and glory, and wiſdome, and thankes, and honour, andApoc. 7. 11, 12.Rev 7:11Rev 7:12 power, and might, be vntounto our God for euermore, Amen. Theſe foure things doe manifeſt vntounto vsus the excellency of this duty, to preſſe vsus to lift it vp from the feet of ſwine, and to ſet it like a Iewell in our hearts, that it may giuegive luſter vntounto our liues and conuerſations, and may euidence that we liue to God and not to our ſelues.

Thus hauehave I ſhewed you (in ſome meaſure) why wee muſt praiſe God for his maruellous great kindnes which he hath ſhewed vntounto vsus.

Ʋſe. Now therefore let vsus be exhorted in the feare of God to ſing ioyfully and freely with Dauid, Bleſſed be our good God, who hath ſhewed vsus maruellous great kindneſſe in City, Towne and Country. He might iuſtly hauehave giuen vsus ouer as a prey to all his Plagues. He might hauehave ſent the Sword Eſ. 1. 20.Isa 1:20to deuoure vsus, and brought in the battaile of the Warriour, Eſ. 9. 5.Isa 9:5which is with noiſe, and with tumbling of garments in bloud. He might hauehave ſent vsus a Famine, and made the life of our Lamen. 2. 19, 20.young children faint for hunger in the corners of all our ſtreets; King. 6. 28, 29.and our cockering women to eat their fruit, and their children Lam. 4 2, 7, 8.Lam 4:2Lam 4:7Lam 4:8of a span long; and our Nobles, who are comparable to fine gold, to be eſteemed earthen Pitchers; and our Nazarites, who were whiter then Milke and purer then Snow, to be blacker then a cole, to hauehave their skinne cleaue to their bones, and wither like a ſtocke. Thus (I ſay) the Lord might hauehave done by making an Aſſes head at foureſcore peeces of 2 Kings 6. 25.2 Kgs 6:25ſiluer, and the fourth part of a cab of Doues dongue at fiue peeces of ſiluer, through a fearefull Famine amongſt vsus. He might hauehave made the Plague of Peſtilence more wonderfull, and not only ſeazed vponupon ſome few Cities and p. 12Townes amongſt vsus, but coaſted from Dan to Beerſhebah 2 Sam. 24.2 Sam 24by his deuouring Angell, from one part of the KingdomePſal. 91. 3.Ps 91:3 to the other, to finde out men, and women, and children that might iuſtly hauehave beene appointed to dye. What might not God in Iuſtice hauehave done vntounto vsus who are a rebellious and gaine-ſaying people? Wee muſt needes ſay (though God hauehave looked vponupon vsus for good and not for euill) that we are full of ſores, from the crowne of the head to the ſole of the foot, as Daniel ſaith, Wee hauehave Eſay 1. 6.Isa 1:6ſinned, and hauehave committed iniquity, and done wickedly yea, Dan. 9. 5, 6.Dan 9:5Dan 9:6we hauehave rebelled and departed from thy precepts and from thy iudgements: for we would not obey thy ſeruants the Prophets, which ſpake in thy Name to our Kings, to our Princes, and to our Fathers, and to all the people of the Land. Who ſees not that we hauehave beene heauy at the whole heart, notwithſtandingEſay 1. 5.Isa 1:5 all the Lords chaſtiſements? yea, euen as wicked King Ahaz in the time of our tribulation, Wee did treſpaſſe more againſt the Lord, when wee would bee2 Chron. 28. 22.2 Chr 28:22 wanton in our Feaſtings, yea, in our Faſtings: as being loth that outward Diſcipline ſhould ſpeake angrily to our bellies (which are our God) though God hauehave ſpokenPhil. 3.Phil 3 angrily both to our bodies and ſoules. And how could we doe otherwiſe? Can the blacke-More change his Ier. 13. 23.Jer 13:23skinne, and the Leopard his spots? then may ye alſo doe good that are accuſtomed to doe euill, ſaith Ieremy. As the Drunkards of Ephraim had a Crowne of pride in it: ſo in allEſa. 28. 1.Isa 28:1 parts amongſt vsus, we hauehave had thoſe that are mighty to drinke Wine, and ſtrong to powre in strong drinke. Oh,Eſa. 5. 22.Isa 5:22 how many hauehave harped vponupon that Epicurean ſtring, Come, I will bring Wine, and we will fill our ſelues with ſtrong Eſa. 56. 12.Isa 56:12drinke, and tomorrow ſhall be as this day, and much more abundant? How many hauehave ſacrificed their owne diſtempers to others healths? HaueHave not wee had alſo too too many of them, who (like fed horſes) hauehave neyed after their Ier. 5. 8.Jer 5:8Neighbours wiues, and waited for the twi-light, that they might fill themſelues with dalliances on thoſe curſed pleaſures of ſinne for a ſeaſon? HaueHave not wee beene full p. 13of pride for want of that emptying grace of humility, that God may be all in all? What ſhall I ſpeake of vaine glory, whereby we liue vponupon the ſtinking or vaine breath of impoſtumated mouthes? Or of our Hypocriſie, wherby we hauehave beene painted Tombes full of ſtinking ſauors? Or of our Security, whereby we hauehave cryed, Peace, Peace, when we hauehave beene ready to be ſwallowed vp of the Plague, Sword, Famine, yea, Hell? Or of the diſorders of the poore, who are vnruly and negligent, becauſe they are diſ-heartned with the oppreſſions of the rich? Or of the diſorders of the rich, who prouide for themſelues, and are careleſſe of the common good, becauſe they are diſ-heartned with the clamours of the poore? Or of the neglect of Iuſtice, becauſe ſome Rulers louelove to ſay with ſhame, Bring ye? What ſhall I ſpeake of ourHoſ. 4. 18.Hos 4:18 moderate thoughts concerning Popiſh ſuperſtition, as if it were as good a way to Heauen as the beſt Religion in the world, notwithſtanding the abominable idolatry which doth depend vponupon the workes and whole worſhip of it? Or of that ignorance which is amongſt vsus, that makes vsus a prey to the Prieſts and Ieſuites, that make vsus (I ſay) need to be taught the firſt principles of the Word of God, euen Milke and not ſtrong meat; notwithſtanding,Heb. 5. 12.Heb 5:12 that concerning the time we ought to be teachers? I might ſpeake (to the griefe and vexation of our ſoules and ſpirits) of a world of other our ſinnes, which are as a cloud of witneſſes againſt vsus, as if we were ſet to ſchoole to a thouſand Vices: In regard whereof, God may iuſtly ſay to vsus as to his people of old, Who ſhall hauehave Ier. 15. 5, 6.Jer 15:5Jer 15:6pity vponupon thee (O Ieruſalem?) Or who ſhall be ſorry for thee? Or who ſhall goe to pray for thy peace? Thou haſt forſaken me (ſaith the Lord) and gone backward: therefore will I ſtretch out my hand againſt thee, and deſtroy thee: for I am weary of repenting. God might (I ſay) iuſtly ſay thus vntounto vsus, and deale with vsus accordingly: yet he hath not dealt with vsus after our ſins, nor rewarded vsus according to our iniquities.

As a girdle cleaueth to the loines of a man, ſo hath GodIer. 23. 11.Jer 23:11 p. 14tied vsus vntounto him, that we might be his people, and ſhewed his maruellous great kindneſſe to the generations to come. Oh therefore let vsus labour (as wee are bound) to take notice of the fauours of God, and to make a Catalogue of them, to prouoke our ſlothfull hearts to obedience and thankfulneſſe! How came it to paſſe that the Iſraelites were ſo vnthankfull? Surely, they forgat God Pſal. 106. 21.Ps 106:21that made them, and the ſtrong God of their ſaluation. Therefore Moſes ſaith, Remember the Lord thy God, for it Deut. 8. 18, 19.Deut 8:18Deut 8:19is he who giueth thee power to get riches. And afterwards Ioſhuah puts them in minde of Gods benefits, both before the Law and after the Law, as yee may ſee in that excellentIoſh. 24. 2, 3, 4, &c.Josh 24:2Josh 24:3Josh 24:4 Parliament ſpeech which hee made before his death. So let vsus lay the mercies of God before vsus, that wee may be moued to be thankfull.

To this end (that I may giuegive a little light) let vsus behold God, either giuing of vsus fauours, or remouing miſeries from vsus. If we would a little ſee his fauours, let vsus conſider our ſelues liuing a fourefold life. The firſt is, a life of vegetation, whereby wee grow: and this putteth vsus in minde of a double benefit. Firſt, that God hath not made thee a Dwarfe, or imperfect man of parts, but hee hath giuen thee the full feature and proportion of a man, that thou maiſt be able to doe all the buſineſſe of a man. If thou hadſt not this, thou wouldſt ſee the worth of it.Carendo magis quàm fruendo. If thou wert as little Dauid to combat with Goliah; or if thou didſt dwell among the ſonnes of Anak; or if Og, theDeut. 3 11.Deut 3:11 King of Baſhan ſhould ſet vponupon thee, who was of the remnant of the Gyants, and had his bed nine cubits long, and foure cubits broad, according to the cubit of a man, it would trouble thee much: but God hath prouided better for thee, for thine, and for thy Countries good. Yea, ſecondly, God hath not made thee fire, and haile, and ſnow, and vapour, Pſal. 148. 8.Ps 148:8and winde. If hee had but made vsus a Hailſtone, yet we muſt hauehave praiſed him according to our creation; how much more now, God hauing giuen vsus life.

The ſecond, is a life of ſenſe, whereby wee heare, ſee, p. 15ſmell, and the like, as beaſts doe: and this putteth vsus in minde of a threefold benefit. Firſt, that God hath giuen vsus the comfort of our ſenſes. If by Sight thou couldſt not diſcerne colours; by Hearing, ſounds; by Feeling, ſubſtances, qualities and quantities; by Smelling, ſauours; and by Taſting, meates; though wee had neuer ſo much wiſdome, wee would thinke our ſelues halfe dead, and no better then obiects of ſcorne and pitty. Yet God hath not onelyonly giuen vsus this but more: for ſecondly, hee hath giuen vsus a full meaſure of naturall delights for all our ſences. There are variety of Flowers to fill thy ſmelling, chaunting of Birds to delight thy hearing, vnmatchable Colours for thy eye, infinite variety of Meates for thy taſte, and ſoft and hard, hot and cold ſubſtances for thy touching. Yea, and more then this: Thirdly, he hath made vsus the nobleſt compoſition of all ſenſitiue creatures. God might hauehave made vsus a Dragon in the deepe, a Toade in the earth, an Owle in the aire, and a Boare in the Forreſt, but he hath made vsus men and women, after his owne Image, though wee hauehave defiled it.Gen. 1. 27.Gen 1:27 Yea, and though hee hath made Plants to excell vsus inCol. 2.Col 2 grouth, and Beaſts in particular ſenſes; as a Dogge in ſmelling, a Hawke in ſeeing, a Spider in touching, and an Hare in hearing; yet in all theſe Senſes, no creature is like vntounto man.

But thirdly, if to theſe we adde the life of reaſon, then Gods kindneſſes are greater: for by it wee are put in minde of a double benefit. For firſt, he hath giuen vsus reaſon to be a Ruler (at the leaſt ſometimes) to all the inferiour powers of the ſoule. If the will ſhould be alwaies an abſolute Monarch of it ſelfe, it would turne Tyrant, and make vsus vtter that imperious voice, So I will, ſo I Dictaſapientum.command, my will ſhall be my Councellor and wiſdome. If the affections ſhould gouerne, the Lawes would not bee the Iuraplebeia.ſayings of the wiſe, but the decrees of the heady multitude. And what could follow but confuſion, when eueryevery man would doe what he liſt. For the redreſſe of which diſorders p. 16Almighty God hath giuen vsus Reaſon. Yea, and ſecondly, he hath giuen vsus a ſound minde, or our wits, as we call it. If we were fooles, as Dauid did counterfeit himſelfe to be before Achtſh in its ſlaueting moode; or as Nabuchadnezzar, whom God depriued of his wits for a ſeaſon, we were worſe then beaſts▪ and eueryevery man (I thinke) would rather wiſh alwaies to mourne, hauing his wits about him, then alwaies to laugh and to bee merry without them. Behold then, God hath giuen them vntounto vsus, bleſſed be God.

Yet here God hath not left to be kinde vntounto vsus. For, if (laſtly) we conſider the life of Religion, wee know not where to beginne with Gods fauours, nor where to make an end. We might ſpeake of being borne of religious Parents, to bring vsus vp in the inſtruction and information Eph. 6.Eph 6of the Lord: of being brought vp in a moſt Chriſtian Church, where we are entred into the publike fellowſhip of the Saints by Baptiſme, and nouriſhed by the Word of God and the Euchariſt: of liuing vnderunder a moſt worthy and religious King, vnderunder whom we hauehave peace, and the Goſpell, and a greater meaſure of plenty then we deſerue. Theſe and many other I might ſpeake of, and I pray God that the commonneſſe of theſe benefits do not make vsus to ſlight them: but I muſt not be infinite. Therefore briefly call to minde, that (firſt) from God the Father we hauehave the bleſſing of all his Attributes, by his diuine influence, doing of vsus good: as of his truth in keeping promiſe; of his mercy▪ in accepting the righteouſneſſe of, Chriſt for ours; of his Iuſtice, in bringing tribulation to them that trouble vsus; and of his Wiſdom, in finding a meanes in Chriſt to make his Mercy and Iuſtice meet together for our ſaluation, and ſo of the reſt. Secondly, from God the Son wee hauehave raſted ſuch louelove, greater then which, knowes no man, that one ſhould dye for his Iohn 15. 13.John 15:13enemy. Yea, and this his louelove he hath manifeſted by hisRom. 5. 10.Rom 5:10 obedience Actiue and Paſſiue to the Father for vsus: as it isPſal. 40 6, 7, 8.Ps 40:6Ps 40:7Ps 40:8 written, Behold, I come. In the volume of thy Booke it isHeb. 10.Heb 10 p. 17written of me, that I ſhould doe thy Will, O God. Yea further, he doth maintaine all this good, which hee hath done for vsus, by the power which the Father hath committed to him, whereby hee ruleth in vsus, and ouer-ruleth our enemies. Thirdly, from God the holy Ghoſt, wee hauehave the Wiſdome of Chriſt applyed vntounto vsus by teaching:Ioh. 16. 13.John 16:13 We hauehave the Righteouſneſſe of Chriſt applyed vntounto vsus by1 Ioh. 3. 24.1 John 3:24 vnion: We hauehave the Holineſſe of Chriſt applyed vntounto vsus byIoh. 3. 5.John 3:5 regeneration: We hauehave the learned tongue of Chriſt applyedEſay. vntounto vsus by comfort: And the full Redemption of Chriſt Ioh. 14. 16.John 14:16applyed vntounto vsus, by aſſuring our hearts that wee ſhall reioyce,Ioh. 16. 22.John 16:22 and that no man ſhall take our ioy from vsus. Laſtly, from the whole Trinity we hauehave this benefit, that though all the earth be Gods, yet we are his inheritance, his precious Deut. 32. 9.Deut 32:9people, his Iewels, his chiefe Treaſure. This ſwallowethDeut. 26. 18.Deut 26:18 vsus vp, and it may thus bee valued, that the SaintsMal. 3. 16, 17.Mal 3:16Mal 3:17 of God, who were wiſer then we, hauehave rather choſen toPſal. 135. 4.Ps 135:4 be ſeruants of God with ſorrow, then otherwiſe to bee in great places without it, as Moſes.

Thus hauehave I ſtirred you vp, to look vponupon God, giuing of vsus fauours. Now doe but caſt your eyes about, vntounto more kindneſſes, and ſee him remouing miſeries from vsus. And this I ſhall ſhew in two particulars: Firſt, in deliuering vsus from our enemies both at home and abroad: and ſecondly, in a comfortable abating and remouing by degrees the fearefull infection of the Plague. Concerning Gods deliuering vsus from our enemies (I thinke) no man can doubt that it is a maruellous kindneſſe. Therefore Ioſeph, when he was ready to dye propheſied ofGen. 50. 24.Gen 50:24 it for the Iſrelites, and God in a ſpeciall manner came downe from Heauen to ſend Moſes about it: and the IſraelitesExod. 3. 8, 16.Exod 3:8Exod 3:16 were aſſigned to keepe the memory of it vponupon aExod. 12.Exod 12 ſet day: and Moſes, as a thing worthy the ſpeaking of,Exod. 18. 8.Exod 18:8 told Iethro of it, and often rubbed it vponupon the Iſraelites, that they might not forget it. But there are two things aboue the reſt, which doe make it to bee a great kindneſſe.

p. 18Firſt, that God did not deliuer his people of old (ordinarily) but at their great and earneſt ſuite. Sometimes hee left them twenty, ſometimes forty, and ſometimes ſeuenty and more yeeres vnderunder their enemies hands, that they might cry aloud, ſtretch out their throats till they were hoarſe, and waite vponupon God. Now things deareſt bought and hardeſt come by, are vſually (as we ſee) moſt precious.

Secondly, conſider that the oppreſſions of an enemy doe extend both to body and ſoule. When Sampſon fell into his enemies hands, they put out his eyes, bound him in Iud. 16. 21.Judg 16:21fetters, and made him grinde in the priſon houſe. Abel inGen. 4, 8.Gen 4:8 Cains hands came to an vntimely death. The Iſraelites in the power of the Aegyptians were cauſed to ſerue and made weary of their liues. Naaſh the Ammonite, hauingExod. 1. 13, 14.Exod 1:13Exod 1:14 aduantage ouer the men of Iabeſh-Gilead, would2 Sam. 11. 2.2 Sam 11:2 hauehave all their right eyes, that hee might bring ſhame vponupon Iſrael. Haman being prouoked by Mordecay, thought itEſt. 3. 6.Esth 3:6 too little to hang him except he rooted out all the Iewes. The King of Babel hauing Zedechiah in his hands, ſlew his Ier. 52. 10, 11.Jer 52:10Jer 52:11ſonnes before his eyes, put out the eyes of Zedechiah, bound him in chaines, and carried him to Babylon. But what, doth the oppreſſion of an enemy goe▪ no further then the body? Yes, theſe things cannot, but by way of ſympathy, ſad the Spirit: Yea, and it makes Ioſeph ſweare by the life of Pharaoh, and draweth fearefully to ſinne; as God knowes how many the popiſh yoke hath made to ſhake hands with Conſcience for the preſent, vntill this tyranny be ouerpaſt, and to bow the knee to that curſed Romiſh Baall.

In theſe reſpects is the hand of an enemy a grieuous burthen: yet hath our good God (in whom alone wee muſt truſt) deliuered vsus from it both paſt and approching. As for times paſt, how powerfull and louing hath God ſhewed himſelfe, in ſmiting our enemies vponupon the cheeke Pſal. 3. 7.Ps 3:7bone, and diſappointing them of their hopes. Some through maleuolence would hauehave brought diſgraces to p. 19our perſons, troubles to our liues, vnquietneſſe to our mindes by vnchriſtian aduantages and politique wreſting of ſimple, tolerable, and good actions to badneſſe, as the Ieſuites declamations may witneſſe: yet bleſſed be God, we ſtand in the ſame condition as before. And doe wee not call to minde the proud Armado of Spaine in eighty eight, which was (to no purpoſe) called Inuincible? We were like the Iſraelites, two little flocks of Kids, and they like the Aramites, who couered the Sea. They laughed at our handfulls, and confidently expected our ruine: but he that ſits in Heauen laughed them to ſcorn, Pſal. 2.Ps 2the Lord had them in deriſion; he brake the ſnare, and we were deliuered. And can we euer forget that Gun-powder plot of Gods and our enemies, which ſhould hauehave beene the ruine of Prince and people? Who could deliuer vsus from this but God? He that muſt do it, muſt hauehave praeſcience to foreknow the miſchiefe, wiſdome to ſupplant it, and power to withſtand it: And where are theſe but in God, and in them to whom God leudeth them?

Thus hath God defeated our enemies in times paſt, and hath he not done ſo for the preſent? It is not long ſince Ieſuiticall brags were euidences of their hopes, & their facings of an aſſurance of a triumphant day: but God hath once more driuen thoſe ſtout Confeſſors heads into an hole. And it is but as yeſterday that our hollow friends beyond the Seas looked towards vsus, either to affright vsus, or elſe, as from the top of Piſgah, to looke towards our Land of Canaan, with a deſire to plant themſelues, and root out vsus and our poſterity: but as Saul had tidings which drew him from the Wilderneſſe of Maon: ſo there was a Flea in their eare, which (bleſſed bee God) hath for the preſent ſent them another way. So, euen ſo, Iud. 5.Judg 5Lord, let thine enemies periſh, be conſounded or diſappointed ſtill.

Secondly, as God hath beene kinde in remouing the miſery of our enemies abroad, ſo of a wonderfull abating the Plague of Peſtilence at home. The grieuouſneſſe of p. 20the euill will make the more for the greatneſſe of the deliuerance. And that the Plague is a grieuous euill, beſides, our wofull experience (I thinke) theſe conſiderations will make good: Firſt, it is a powring out of Gods Ezek. 14. 19.Ezek 14:19wrath vponupon a Land in bloud; and a pleading againſt a people Ezek. 38 22.Ezek 38:22with peſtilence and bloud, as the Prophet calleth it. And it may be called ſo, either becauſe it poyſoneth the bloud, ſo as no diſeaſe doth the like, or elſe becauſe in the generall (though not in eueryevery particular vponupon whom it ſeazeth) it is an argument of an angry God, who will not bee pacified with the light skirmiſhes of Feuers, Aches, Gouts, Rheumes, and the like, but will hauehave bloud, and that in abundance, and ſtremes anſwerable to the iniquities which hauehave gone before; as when he ſaith, Hee will make his Arrowes drunke with bloud, and his Sword ſhall eat Deut. 32. 42.Deut 32:42fleſh. Secondly, it is the Plague of wofull euils, or the noiſome Peſtilence, as the Pſalmiſt calleth it. For it poyſonethPſal. 91. 3.Ps 91:3 the ſpirits, both Animall and Vitall, choking the one in the braine, and ſtifling and ouercomming the other in the heart: yea, it Infecteth Houſes, Clothes, Breath, and the Aire it ſelfe. It is true, that I doe not thinke it naturally to hauehave ſuch a malignant quality as other poyſons hauehave; for then (as they doe in ſome degrees or other) it would ſeaze vponupon all perſons where it comes, which it doth not, but according to the Commiſſion, which (as a ſeruant) it hath from God to doe his pleaſure: yet that it noyſomly infecteth (I thinke) wee hauehave no iuſt cauſe to doubt, if we conſider that God ſetteth his extraordinary prouidence on worke, to keepe them that truſt in him (if they hauehave not done all that buſineſſePſal. 91. 4.Ps 91:4 which he hath for them in this world) from the infection of it. Thirdly, that it is the terrour of the night Pſal. 91. 5, 6.Ps 91:5Ps 91:6which is ſo much the more terrible becauſe (like a thiefe) it walketh in the darke, and ſurpriſeth a man before he is aware. Hence is it that it breeds a ſtrangeneſſe betwixt Father and Son, Mother & Daughter, Brother & Brother, one friend and another. Hence is it that ſome in places of p. 21danger grew cruell, & others not in ſo great danger grew vnkind. Hence is it that there is flight on all ſides in times of infectiō. The wicked do fly out of raſhnes, & contempt of Gods ſtroke, like rebellious ſons, who, when they ſee that their father hath prouided a Rod for them, do run out of the houſe from him, & will neither ſubmit to his correction nor amend their faults for which he doth correct them. Oh too many ſuch fly frō the Plague out of the City, & are plagues vntounto the Country by diſorderlineſſe. But theſe muſt know, that if they bee now appointed vntounto death, Gods hunter ſhal bring thē into the ſnare: if not, except they ſhall with bleeding ſoules amend their wayes, God hath reſerued thē for greater miſeries. The good do flye out of humble ſubmiſſion, to the vſe of thoſe means, which daly experience warrants to be the way to ſafety, at ſome times, and to ſome perſons. Therefore like fearefull children (yea, and good ones too) when they ſee their father reach downe a Rod, they run away, not out of contempt, but with deep cries & lamentations, out of tenderneſſe of nature, ſorrow for offence, and hope of pardon: ſo ſometimes Gods good children doe flye alſo, but with humblings in the ſight of God, for the weakneſſe of their faith, want of preparedneſſe to meet God, and the like; and doe in their abſence, not thinke themſelues ſo ſafe, but that God may ſmite them; and therefore they ſpend much time in deprecating the wrath, in mourning with them that mourne, and (to their power) in relieuing the neceſſities of their forſaken brethren that are in aduerſity. Theſe three things (if we ſpeake of no other) doe either make or ſhew the Plague to be a grieuous euill: yet ſome of vsus may ſay with the Pſalmiſt, which ſome change, A thouſand hath fallen beſides mee, and ten thouſand at my Pſal. 91. 7.Ps 91:7right hand, but it hath not come neere me. And where it hath come, may ſay, I hauehave beene as Aaron, ſtanding betwixt Numb. 16. 48.Num 16:48the liuing and the dead, but the Name of the Lord hath Prou. 18. 10.Prov 18:10beene a ſtrong Tower: And many that had the Peſtilence, and are yet eſcaped may ſay, We hauehave been ſore afflicted, p. 22but it is thou (Lord) which haſt not deliuered vsus to death: For man is not Lord ouer the ſpirit, to retaine the Eccleſ. 8. 8.Eccl 8:8ſpirit, neither hath he power in the day of death: And all of vsus, who hauehave felt, heard, ſeene or vnderſtood of the abatements of this noyſome euill, may ſay, Bleſſed bee the Lord for this maruellous kindneſſe; and let all Gods people ſay, Amen.

It may be you wil aske why we ſhould account this ſuchOb. a kindneſſe, ſeeing he giues it to many that are wicked people, and denies it to many whom he dearely loueth?

I anſwer, that it is neuer the leſſe fauour for that. IfSolu. hee giuegive it vntounto wicked men, it is becauſe God may ſhew the riches of his bountifulneſſe and patience, and long ſufferance towards them: and if they after their hardneſſe, and hearts that cannot repent, heape vp to themſelues Rom. 2. 4, 5.Rom 2:4Rom 2:5wrath againſt the day of wrath, and the declaration of the iuſt iudgement of God: What good hauehave they by it, what good can they hauehave by it? If he deny it vntounto good men, it is as a father denies a knife to a Childe, who knowes not how to vſe it. To dye of the Plague is better then to eſcape to ſuch. To ſuch, to dye, is gaine: for all Phil. 1.Phil 1things worke together for their good; and ſo whether they Rom. 8.Rom 8liue or dye they are the Lords.Rom. 14. 8.Rom 14:8

You hauehave now (ſo farre as I intended) as in a little Map, a glimpſe of the world of thoſe kindneſſes which God hath ſhewed to vsus. Let vsus take heede that wee doe not diminiſh the worth of them. Yee know what is ſaid of the Iſraelites, That they deſpiſed the good and pleaſant land: Pſal. 106. 24.Ps 106:24and ye know what they ſaid of Mannah, Our ſoules are Numb. 11. 6.Num 11:6dried vp, and we can ſee nothing but this Man: and againe,Numb. 21. 15.Num 21:15 Our ſoule loatheth this light bread. But though Iſrael play the harlot, yet let not Iudah ſinne; and though Iſrael, according to the fleſh, hath beene vnthankfull, yet let not Iſrael according to the ſpirit. No, let vsus rather heare our good God ſpeaking vntounto vsus, and ſaying, HaueHave I beene a wilderneſſe vntounto thee, or an vnpleaſant land?Ier. 2. 31.Jer 2:31

If you ſhal aske me, What good it wil do vntounto vsus thus to p. 23behold God in his mercifull kindneſſes vntounto vsus? Truly▪ they will be excellent meanes to ſubdue the pride of our hearts, and to make vsus ſeruiceable to Gods will. The power of God alone doth it not, for though Chriſt manifeſted his power, yet it did no good to them that apprehended him; they went backward and fell to the ground atIohn 18. 6.John 18:6 his very word, yet they perſiſted in their courſe. The iuſtice of God doth it not, for though God brought one Plague after another vponupon Pharaoh, which made him ſtoope for the preſent (as many hauehave done, I feare, in this Plague) yet preſently he hardned his heart: but if the mercy of God comes, it is like the Sunne which thawes hard Ice, and the Fire, which makes old Wax ſoft, pliable, and fit to be wrought vponupon. Though Iuſtice follow vsus to Hell, yet there is blaſphemy and gnaſhing of teeth, both which are arguments of pride: But Paul knew how forceable an argument this was, I beſeech you by the mercies of God. Rom. 12. 1.Rom 12:1Is not my word (ſaith God) like an hammer and like fire? Ier. 23. 29.Jer 23:29The Law which bringeth tidings of Iuſtice, may like a Hammer breake our ſtony hearts in pieces (breake, I ſay, before bend) but the Goſpell (bringing the glad tidings of ſaluation by Chriſt) like fire will melt vsus and mould vsus anew. This will breede the ſpirit of iudgement (as Dauids kindneſſe▪ made Saul iudge him more righteous then himſelfe) and the ſpirit of burning to clenſe outEſa 4. 4.Isa 4:4 and purge away the filth of ſinne, that the graces of God may be ſhed into vsus, or (at the leaſt) ſhine from vsus, and amongſt the reſt this iuſt thankfulneſſe.

Well (ſay you) I ſee that God (bleſſed for euer) hath beene maruellous kinde vntounto me, I hauehave heard and felt many particulars of it, and I ſee that the thought of it is of excellent vſe to breake my proud heart, and make mee thankfull to God: I pray now tell mee wherein muſt I ſhew my thankfulneſſe to God? I anſwer, to giuegive you a little helpe herein, I muſt firſt lay downe the root and ground of thankfulneſſe; and ſecondly, the practiſe of it. As for the root of thankfulneſſe, It is the louelove of God. p. 24No man will freely and ioyfully acknowledge, that all goodneſſe, in what eſtate ſoeuer comes from God alone, except we louelove God. We ſee ordinarily, if men happen to receiue kindneſſes from them they louelove, or deſire not to be beholding vntounto, how they pinch courteſie (as wee ſay) and ſlight them: whereas, if wee doe receiue them from ſuch as we prize in our affections, then eueryevery Molehill is a Mountaine, and a point from a friend is better then a pound from an enemy. Therefore Paul louing Aquila and Priſcilla, did freely acknowledge their kindneſſe:Rom. 16. 4.Rom 16:4 ſaying, They hauehave for life, yea for my life, layed downe a necke, yea, their owne necke, vntounto whom not onelyonly I giuegive thankes, but all the Churches of the Gentiles. So likewiſe Dauid, when he had profeſſed, ſaying, I louelove the Lord, Pſal. 116. 1, 12.Ps 116:1Ps 116:12he preſently ſheweth it, and ſaith farther, What ſhall I render vntounto the Lord for all his benefits? Oh therefore let vsus labour to winde vp our hearts from the louelove of the world, 1 Iohn 2. 15.1 John 2:15and the things which are in the world, that the louelove of the Father may be in vsus. And (if we deſire to be thankfull) let vsus not giuegive either God, or our ſoules reſt, till we hauehave found this louelove in vsus in theſe fiue particulars.

1Firſt, in taking any paines, and induring any hardneſſe for Gods ſake. As Iacob did thinke ſeuen yeeres troubleGen. 29. 20.Gen 29:20 nothing for Rachel, becauſe he loued her; and Gods people of old hauehave indured the loſſe of Father, Mother, Houſes, Lands, Wife and Children for Chriſts ſake, becauſe they loued him: ſo muſt we (eueryevery day, and vponupon the Lords day, in liuing the life of Ieſus, and dying for the Lord when he calleth) ſuffer any thing for the Lord, if we louelove him.

2Secondly, in ſetting our hearts towards him and vponupon him; for where our Treaſure is, there will our hearet be alſo. Mat. 6. 21.Matt 6:21Of the wicked man the Pſalmiſt ſaith, That God is not in all his thoughts: but hee that loues him, can thinke of him almoſt to an extaſie. As when Dauid ſaith, Oh how I Pſal. 119. 97.Ps 119:97louelove thy Law! he preſently addeth, It is my meditation continually: ſo when wee can ſay, That wee louelove God, our p. 25thoughts of him will let in compariſon of other things, deepe and long: yea we will thinke vponupon him ſometimes in the night ſeaſon, and our ſoule ſhall receiue comfort.

3Thirdly, in highly eſteeming the pledges of Gods fauour which he hath left with vsus, to wit, the Word and Sacraments. If the wounded Iew in the Parable ſhould hauehave caſt away the two pence which the Samaritan left toLuke 10. 35.Luke 10:35 prouide for him, it had bene an argument that he neither regarded him nor his kindneſſe; and it was a ſigne that Eſau loued not God, becauſe he eſteemed not his birthright: So certainly is the Law of God farre from vsus, if we louelove not the word, wherein wee heare our louer ſpeake, and the Sacraments, wherein wee ſee him ſpeake peaceably vntounto vsus.

Fourthly, in being humbly familiar with God, and acquainting Iob 12. 21.Job 12:21our ſelues with him. Where there is louelove free fromIob 12. 21.Job 12:21 iealouſie betwixt man and man, they thinke themſelues neuer better thē when they are in one anothers company, talking, and communing one with another, laying open each other griefes, and making one another partaker of each others comforts. So we muſt hauehave ſuch intereſt in Gods acquaintance, if we louelove him, that we muſt often ſup with him, and open our hearts vntounto him, both concerningApoc. 3. 20.Rev 3:20 our miſeries and our ſinnes. As if wee ſhould ſay; thou ſeeſt (Lord) what ſorrowes I endure within and without: I beſeech thee giuegive me grace ſo to carrie my ſelfe, as thou mayeſt hauehave the glorie of this thine owne worke. And thou knoweſt (ô my God) that I hauehave this infirmitie, or that weakeneſſe, and that were it not for thee, I ſhould fall into fearefull breaches of thy Law: but Lord helpe me againſt this or that (as againſt pride, vaineglorie, deceite, hypocriſie and the like) that I may in a more ſetled and conſtant courſe honour thee my good God, to whom I am ſo infinitely bound. Oh, how would ſuch acquaintance make the day of death welcome, and our daily prayers comfortable, without which we hauehave p. 26little hope to hauehave acceſſe to God in either.

Laſtly, we muſt louelove God by fearing to loſe him, grieuing after him, when in ſenſe and feeling he is loſt, and caring to recouer him againe. It is ſtrange that a manDiſcat timere qui vult amare. Amor eijcit timorem inimici, non timorem domini. ſhould louelove by fearing: but it is very true. Perfect louelove caſteth out feare of hauing, to wit, the wrath of God for ſinne, (becauſe, after repenting and belieuing the Goſpell, it quiets the heart from ſuch troubles) but it caſteth not out feare of looſing, to wit, our God in thoſe ſweet comforts, whereby hee ſpeakes peace vntounto our conſciences, and ſayeth vntounto our ſoules that he is our ſaluation. Bleſſed Iohn 19.John 19is he that ſo feareth alwaies, ſaith Salomon. As Pilate louesIohn 19.John 19 his place by fearing to looſe it, which made him do againſtQuod cupis habere times perdere. his conſcience when once he heard that ſpeech. If thou deliuer Chriſt, thou art not Caeſars friend: So muſt wee louelove God ſo, as wee muſt feare to looſe him aboue all things. Yea and as the young man in the Goſpell, whichLuk. 18. 22, 23.Luke 18:22Luke 18:23 was a rich man, when he did but thinke of parting with all and following Chriſt, was very heauie, becauſe he loued his riches too well: ſo when we do but thinke of parting with our God (who is our Portion) it cannot butPſal. 119.Ps 119 grieue vsus, if wee louelove him and prize him as wee ſhould. Yea and againe, if the Spouſe in the Canticles, when through her ſecuritie ſhe had ouerſlipped the golden ſeaſon of entertaining Chriſt, who therefore withdrew himſelfe, Did ſeeke him (whom her ſoule loued) but could not find Can. 5. 6, 7, 8, &chim, did call him though he anſwered not, did go to the watchmen, and tooke a great deale of paines to recouer him: then ſo muſt wee, if our hearts be in louelove with God, care to recouer God by hearing, praying, meditating, conferring, receiuing of the Sacrament, and ſuch other good duties, in which it pleaſeth him to giuegive vsus the influence of his fauour, and the teſtimonie to our ſpirits of his moſt deare preſence.

Thus hauehave I learned you how to louelove God, that wee may lay a good ground for the dutie of thankefulneſſe, which is to be practiſed by eueryevery one of vsus. Now that we p. 27may be the better able to practiſe it, you muſt know that it muſt be performed in word and deed. To thanke God for his bleſſings with our tongues, and not to liue anſwerable to them, is no better then to ſay, All hayle King of the Iewes▪ and to ſpit vponupon him; it is to hauehave Iacobs ſmooth tongue and Eſau's rough hands; it is as bad as to giuegive a man ſweete words for a benefit, and to beate him about the eares: in concluſion, it is after a deale of formall hypocriſie, hanged out at the ſigne of the lips, to requite God with euill for good, which is the worſt degree of ingratitude. Firſt wee muſt thanke God in word; becauſe we muſt take the firſt opportunitie to do it: for delayes argue no will vntounto it. Secondly, we muſt thanke God in worke, for as Phyſitians do paſſe their iudgements of mens hearts by their armes (when they feele vpponPer brachium fit iudicium de corde. their pulſes) and not by their tongues: ſo wiſe men will looke more to doing, then to ſaying (though both are good, and both muſt be done) remembring that Ieſus Acts 1. 1.Acts 1:1did and ſaid.

As concerning that thankes which wee muſt giuegive to God in word, it ſtands in the practiſe of a double dutie: 1The firſt is called celebration, the ſecond inuocation. Celebration is that dutie of thankefulneſſe, whereby we do ſpeake of Gods mercies, and maruellous kindneſſes to others: as when Dauid ſaith, Come and hearken all yee that Pſal. 66. 16, 17, &c.Ps 66:16Ps 66:17feare God, and I will tell you what be hath done to my ſoule. I called vponupon the Lord with my voice, and he was exalted with my tongue: and God heard me, and conſidered the voyce of my prayer, and ſo forth. Now, for our more conſcionable practiſe of this dutie, wee muſt obſerue foure rules.

1Firſt, we muſt (as farre as we can) ſpeake particularly of Gods fauours to vsus. Euen vngodly men, being ouercome with Gods kindneſſe, and wallowing daily in the midſt of his mercies, which are renewed eueryevery morning, willLam. 3. 23.Lam 3:23 either out of cuſtome, or example, or conuiction ſpeake of them in generall: but wee muſt do it in particular. As p. 28Iacob names them, ſaying: With my ſtaffe came I ouer this Geneſ. 32. 10.Gen 32:10Iordan, and now hauehave I gotten two Bands: ſo muſt wee. As if we ſhould ſay, as Hannah in her ſong, The bowes of the 1. Sam. 2. 4. 5.1 Sam 2:41 Sam 2:5mightie are broken, and the weake hauehave girded themſelues with ſtrength; They that are full are hired forth for bread, and the hungrie are no more hired, ſo the barren hath borne ſeauen and ſhe that had many children is feeble: So we, the Spaniſh Armado was broken, the Gunpowder traitors were diſcouered, the Plague is ceaſſed, and our enemies are yet diſappointed, Oh bleſſed be God.

2Secondly, wee muſt ſpeake publickly of them for the generations to come. The Prince muſt ſpeake of them to his ſubiects, the Miniſter to his people, the Maiſter to his ſeruants, one neighbour to another, and the father to his children. As the Iewes are ſaid by the Rabbins, the night before the Paſſouer, to confer with their children on this wiſe: The child ſaid, Why is it called the Paſſeouer? The father anſwered, becauſe the Angell paſſed ouer and deſtroyed vsus not. The child ſaid, Why do we eate vnleauened bread? The father anſwered, becauſe we were forced to make haſte out of Aegypt. The child ſaid againe, Why eate we ſoure hearbes? The father anſwered, to put vsus in mind of the affliction in Aegypt: ſo ought wee to deale in all the great and maruellous kindneſſes of God. Thus Dauid ſaith, (as I mentioned before,) Come ye children, Pſal. 66. 16.Ps 66:16hearken vntounto me, I will tell you what hee hath done for my ſoule. And to this wee are exhorted by the Pſalmiſt, ſaying: Sing vntounto the Lord and praiſe his Name, declare his Pſal. 96 2. 3.Ps 96:2Ps 96:3ſaluation from day to day: Declare his glorie among all Nations, and his wonders among all people.

3Thirdly, we muſt ſpeake wiſely of them, that is, ſo as it may eaſily bee diſcerned which fauours wee prize moſt. Worldly men and godly men, will both ſpeake of Gods bleſſing them: but it is (except policy preuent) with as much difference as there was in Iſaacks giuing a bleſſing to Iacob and Eſau. The worldly man ſaith, BleſſedGeneſ. 27. 28. 39.Gen 27:28Gen 27:39 be God for the fatneſſe of the eartth, and for the dew of p. 29Heauen from aboue, as if a fat earth were his beſt benefit: but the godly man ſaith, Bleſſed be God for the dew of Heauen, and fatneſſe of the earth, and plenty of Wheat and Wine. Thus is he wiſe in ſpeaking of ſpirituall bleſſings with the higheſt ſtraine; if not alwaies in order, yet in affection. See it in Dauid, My ſoule praiſe the Pſal. 103. 1. 2. 3. 4 5.Ps 103:1Ps 103:2Ps 103:3Ps 103:4Lord, and all that is within mee praiſe his holy Name: my ſoule praiſe the Lord, and forget not all his benefits, which forgiueth all thine iniquity and healeth all thine infirmities. Here are the chiefe fauours which hee ſpeaketh of, and then he deſcendeth lower: Which redeemeth thy life from the graue, and which ſatisfieth thy mouth with good things. This alſo muſt be our courſe. Wee muſt thanke God for outward peace and proſperity, but eſpecially for the Goſpell: Wee muſt thanke God for our deliuerance from the Plague: but eſpeciall, that he hath giuen vsus to know the Plague in our owne hearts, and to confeſſe it, and turne1. King. 8. 38.1 Kgs 8:38 from it vntounto the liuing God.

4Laſtly, we muſt ſpeake conſtantly of them. The mercies of God are ſhewed in proſperity and aduerſity; and we muſt ſpeake of them in both eſtates: as Iob, who ſaid, The Lord giueth and the Lord taketh away, bleſſed bee the Iob 1. 21.Job 1:21Name of the Lord: yea, they are renued eueryevery morning; Lam. 3. 23.Lam 3:23and therefore muſt we ſay with the Pſalmiſt, In the morning, in the euening, and at noonetide, will I praiſe thee becauſe Pſal. 119.Ps 119of thy righteous iudgements. Thus hauehave I taught you how to be thankefull vntounto God by Celebration, that is, ſpeaking of Gods praiſes to others.

2Secondly, we muſt be thankfull vntounto God by Inuocation, which is that duty of thankfulneſſe, whereby in one branch of Prayer we ſpeake of Gods praiſes to himſelfe: as when Chriſt ſaith, I giuegive thee thankes, O Father, Lord Math. 11. 25.Matt 11:25of Heauen and earth. Now for the better performance of this duty, we muſt properly doe three things:

1Firſt, wee muſt humbly acknowledge our owne vnworthineſſe of any fauour. It is impoſſible that we ſhould be truly thankfull, till we ſee what Dunghills we are vponupon, p. 30vponupon whom God caſteth his beames, and gather our worthineſſe, not by the worth of Gods bleſſings (ſeeing a precious ſtone may be in a Toades head) but by the glorious worthineſſe which is in God, who accounts it little enough for him to giuegive, though it bee too much for vsus (as we are our ſelues) to receiue. Hence is it that Dauid cryeth out, What is man that thou ſhouldſt bee mindefull of Pſal. 8. 4.Ps 8:4him; and the ſonne of man, that thou ſhouldſt ſo regard him. And good Iacob, when he did ſwimme in Gods fauours, freely confeſſed, that hee was leſſe then the leaſt of Gods Gen. 32. 10.Gen 32:10mercies. Thus ought it to bee with vsus. As if wee ſhould ſay, O my God, how vnworthy am I that I ſhould liue, when ſo many hauehave dyed? that I ſhould abound, when ſo many hauehave wanted? that I ſhould hauehave eaſe, when ſo many hauehave cryed for woe and paine? What am I better then my brethren? No, Lord, I am worſe then many thouſands, who hauehave made their beds in the darke in this common calamity. Thou knoweſt mine vnrighteouſneſſe, and mine iniquity can I not hide, and yet thou haſt beene gracious, and ſo forth.

2Secondly, we muſt amplifie the mercies of God, wee muſt not extenuate the leaſt of them, as if they were ordinary, but we muſt make the leaſt of them in the ranke of thoſe which are too great for vsus. As Hannah, when ſhe had borne her Samuel, ſings, The barren hath borne 1 Sam. 2. 5.1 Sam 2:5ſeuen: and Dauid, when hee ſate before the Lord, ſaid, Who am I, O Lord God, and what is mine houſe that thou 1 Chro. 17. 16, 171 Chr 17:161 Chr 17:17haſt brought me hitherto? yet thou eſteeming this a ſmall thing, O God, haſt alſo ſpoken concerning the houſe of thy ſeruant a great while, and haſt regarded mee according to the ſtate of a man of high degree. Euen thus muſt we doe: as if we ſhould ſay, O bleſſed God, my Father was an Amorite, and my Mother an Hittite, and thou mighteſt hauehave caſt me into Hell from the wombe, yet thou keptſt mee when I hanged vponupon my Mothers breaſt: yea thou haſt brought me vp in a Chriſtian Church, vnderunder Chriſtian Kings, who hauehave deſired to ſerue God according to thy p. 31Word: yea, and thou haſt continued the Goſpell to mee euen vntounto this day: and though I hauehave beene vnworthy of them, and therefore thou haſt plagued me and mine; yet, as if I had been like King Dauid, worth ten thouſand of others, thou haſt kept mee from the common miſery, and ſo forth.

3Thirdly, we muſt more excellently conceiue of God then we can ſee him in his bleſſings. If the whole world were full of Bookes (as an Ancient ſaith) and all the Creatures writers, and all the water of the Sea Inke; firſt all the Books ſhould be filled, all the Writers wearied, & all the Sea ſhould be exhauſted and drawne dry, before one of Gods perfections could bee abſolutely deſcribed. In which reſpect Moſes ſingeth, Who is like vntounto thee, O Exod. 15. 11.Exod 15:11Lord among the gods! Who is like vntounto thee ſo glorious in holineſſe, fearefull in praiſes and doing wonders! Fearefull in praiſes (ſaith he) becauſe he cannot duly bee praiſed but with aſtoniſhment: according to that of the Pſalmiſt, God is very terrible in the aſſembly of the Saints. And thusPſal. 89. 7.Ps 89:7 ſhould he be to vsus in praiſing him. As if wee ſhould ſay, O our God, let not thy fauours ſeeme ordinary vntounto vsus, which thou beſtoweſt vponupon vsus. It may ſeeme a ſmall thing to vsus, to hauehave water to our hands, aire to breath in, earth to tread vponupon, and the like: but when wee doe conſider who it is that giues, and to whom; that thou art he who art a God of glory, whoſe glory is able to ſwallow vpHeu miſer quid ſum? vas ſterquilinij▪ concilia putredinis plenus foetore, Auguſt. our vnderſtanding, and that it is to vsus, who are a ſinke of ſinne and ſtinking noyſomneſſe before thee, we are confounded in our ſelues, and cannot tell which way to returne thee thankes, which in the leaſt meaſure may anſwer thy louelove, and ſo forth.

Thus hauehave we conſidered that thankes which we muſt giuegive to God in word; yet that is not enough, for it remaineth that we bee thankfull vntounto God in deeds alſo. And wherein this ſtands we cannot better learne then by looking into thoſe that hauehave beene thankefull vntounto God in the Scriptures. Now theſe hauehave performed a reall p. 32thankfulneſſe vntounto God two waies. Firſt, by ſtudying and caring in what particulars they may ſhew themſelues thankfull vntounto God. As one that hath receiued a great kindneſſe, doth bethinke himſelfe how hee may in ſome meaſure requite it: ſo will he that is thankfull doe. As2. Cor. 7. 11.2 Cor 7:11 the penitent man careth for the remiſſion of his ſinnes and eternall happineſſe by Chriſt, and therefore careth alſo to vſe meanes anſwerable thereunto; ſo doth alſo the truly thankfull perſon. See it in Dauid, who hauing receiued a great kindneſſe from God ſaith, What ſhall I Pſal. 116. 12.Ps 116:12giuegive vntounto the Lord? as if he did conſult and take care with himſelfe how to be thankfull to God. Euen thus muſt it be with vsus, we muſt, when wee are by our ſelues alone, take thought and care what to doe, wherein wee may ſhew our ſelues thankfull to God. As a man roles eueryevery ſtone, and takes thought how to liue and beare about the world (as we ſay:) ſo muſt all of vsus whom God hath pleaſed to deliuer from theſe dangerous times, either by healing our ſores, or by keeping vsus from infection, or by comforting our hearts againſt the feare of our enemies, either at home or abroad, ſay and thinke with himſelfe: O Lord, what ſhall I doe? How ſhall I carry my ſelfe in my thoughts, words and actions; yea, and ſufferings ſo as may pleaſethee, and I may teſtifie how highly I prize thoſe fauours which I hauehave receiued from thy hands.

2Thus we muſt ſtudy, but wee muſt not there leaue (this were but like a daſh of raine which wets not to the root) therefore anſwerable to our care and ſtudy, we muſt in the ſecond place take paines to ſhew our thankfulneſſe in foure particulars.

Firſt, we muſt regiſter the noble acts of God; according to that of the Pſalme, This ſhall be written for the generations to come. Hence was it that the Patriarkes erectedPſal. 102. 18.Ps 102:18 Mountaines, builded Altars, and impoſed fit names vponupon their children, that they might in theſe things regiſter the kindneſſe of God vntounto them. Therefore as p. 33Ahaſhueroſh did cauſe his deliuerance from Bigthan and Tereſh to be written in the booke of the Chronicles beforeHeſt. 2. 22. the King: ſo muſt we hauehave a record of fauours, that we telling our ſoules that ſuch a yeare God did ſuch a kindneſſe for thee, and ſuch a yeare, monethmonth, weeke, or day did he another, to day thou haſt receiued one euidence of his louelove, and yeſterday thou diddeſt receiue another; wee may not onelyonly practiſe a dutie of thankfulneſſe in it, but prouoke our ſelues thereby to be thankfull in after times: As Ahaſhueroſh his regiſtring of his deliueranceHeſt. 6. made him afterwards to be thankefull to Mordecai who (vnderunder God) was the author of it. And think we not thus of our ſelues, that there are few who hauehave done thus before vsus. I make no doubt but that thouſands of Gods people, of whom the world is not worthy, hauehave taken thisHeb. 11.Heb 11 courſe in ſecret, yea and do take it. And of a good man I hauehave often read, who is ſaid to delight in one booke which he daily carried about him, and was portable enough; for it had but two leaues, one blacke, and the other white: in the black he made a regiſter of his ſinnes, that he might daily be humble, in the white he made a regiſter of Gods mercies that he might be thankfull.

Secondly, we muſt heartily labour the good of others. For can we requite God himſelfe? we cannot do it, Our Pſal. 16.Ps 16goodneſſe reacheth not to him: onelyonly he pleaſeth to interpret ſome ſeruices which he requires as thankfull requitals to himſelfe; amongſt which this is one, to do good to others. Now, this wee muſt do (by way of thankfulneſſe vntounto God) both vntounto their ſoules and bodies. As for their ſoules wee muſt labour their conuerſion and turning from darkneſſe to light, and from the power of Satan to God, Acts 26. 18.Acts 26:18that they may receiue forgiueneſſe of ſinnes, and inheritance amongſt them that are ſanctified by faith in Chriſt. Thus Dauid promiſeth vntounto God when he ſaith: Reſtore to me the ioy of thy ſaluation, and ſtabliſh me with thy free Spirit, Pſal. 51. 12, 13.Ps 51:12Ps 51:13then ſhall I teach thy wayes vntounto the wicked, and ſinners ſhall be conuerted vntounto thee. Yea and Peter was commanded p. 34thus much when Chriſt ſaith vntounto him: When thou art Luke 22. 32.Luke 22:32conuerted, ſhew thy thankefulneſſe, by ſtrengthening thy brethren. As for the bodies of others wee muſt relieue (ſo farre as our ſelves bee not grieued) the poore members of2. Cor. 8. 13.2 Cor 8:13 Ieſus Chriſt. For do but marke how it was with the Iewes, when they freely heard the word of God againe, they did eate and drinke, and did ſend away part (as they wereNeb. 8. 10. 11. 12 commanded) to thoſe for whom nothing was prepared, for ioy that they vnderſtood the words which they had taught them. And we may reade of an Apoſtolicall ordinance of thankfulneſſe in the Primitiue Church to be obſerued eueryevery Lords day, or firſt day of the weeke, that euerie one ſhould put aſide by himſelfe, and lay vp as God had proſpered 1. Cor. 16. 1. 2.1 Cor 16:11 Cor 16:2him, for the neceſſities of the Saints. Thus alſo muſt it be with vsus who hauehave taſted how good God is, in theſe times of troubles: we muſt throw about theſe our almes both ſpirituall and temporall. Wee muſt labour to do others ſoules good, who are within our gate and iuriſdiction, ſaying as Dauid, Come ye children, hearken vntounto me, Pſal.I will teach you the feare of the Lord: or as Philip who had found Chriſt ſaid to Nathanael. Come and ſee: we muſt labourIoh. 1. 46.John 1:46 to do others bodies good, by thinking who hauehave endured more hardſhip then wee, and who hauehave endured the more for our flight, and then parting with ſomething to feede the hungrie, cloathe the naked, relieue the oppreſſed, maintaine the fatherleſſe, and ſet at libertie the honeſt priſoner and captiue, and the like. Thus ſhall wee ſhew the true vſe and iſſue of all our faſting this Sommer, which as the Prophet ſaith, is to looſe the bands of wickedneſſe, Eſay 58. 6. 7.Isa 58:6Isa 58:7to take off the heauie burthens, and let the oppreſſed go free, and that ye breake eueryevery yoake. It is to deale thy bread to the hungrie, to bring the poore that wander into thine houſe, to couer the naked and not to hide thy ſelfe from thine owne fleſh.

Thirdly, we muſt renue our couenants and promiſes to God of a more ſincere and hearty obedience. When God had deliuered Dauid from Saul in the Wilderdeſſe p. 35of Maon, he renued his promiſes twice together, That he would take the Cup of ſaluation, That he will offer the ſacrifice Pſal. 116. 13. 17.Ps 116:13Ps 116:17of praiſe, and call vponupon the Name of the Lord. Thus Aſa, when God gaue him victory ouer his enemies and ſetled peace, and the Prophet Azariah came and put him in minde of his duty, he and his people made a couenant 2. Chro. 15. 12. 142 Chr 15:122 Chr 15:14to ſeeke the Lord God of their fathers with all their hearts, and with all their ſoules, and they ſware vntounto the Lord with a loud voice, and with Trumpets, and ſhouting, and Cornets. Thus Ezra alſo, and the people who returned from the captiuity of Babylon, when they were ſenſible of Gods mercy and their owne ſinning, and while there was Ezra 10 2. 3.Ezra 10:2Ezra 10:3hope in Iſrael (though as yet they trembled for their ſins in the ſtreet of the houſe of God, and for the ruine (as we may doe for the Plague) did make a couenant with God to put away their heatheniſh wiues, and liue more holily. Thus muſt it bee with vsus alſo; wee muſt bethinke our ſelues wherein we hauehave offended God, either priuately or publikely, either as Magiſtrates, or Miniſters, or Husbands, or Wiues, or Maſters, or Seruants, or Fathers, or Children, or Buyers, or Sellers, or Borrowers, or Lenders, or Letters, or Hirers; and we muſt prepare our ſelues for the Lords Supper (with the firſt opportunity) wherein we muſt renue our Couenant with God, humbling our ſelues for the ſinnes we hauehave committed, and promiſing to God vponupon his aſſuring of vsus his louelove vntounto vsus in Chriſt Ieſus, that we will be carefull to vſe our beſt endeuours, according to the meaſure of grace which wee hauehave receiued, to liue more holily to God, more righteouſly & iuſtly in allTit. 2. 12.Titus 2:12 our dealings with men, and more ſoberly in our ſelues: and when we cannot doe ſo much good as we would, that we will lament it to God, and cry out vntounto him, ſaying, Oh that my wayes were ſo direct that I might keepe thy Statutes.Pſal. 119. 5.Ps 119:5

Laſtly, as we muſt renue our Couenant, ſo when wee hauehave done, we muſt with all our ſtrength (and with an humble dependance vponupon the vſe of Gods meanes for more) reſolue and ſettle our bodies and ſoules to continue p. 36in it, and neuer ſo to offend ſo good a God as wee hauehave done in former times. This is true thankfulneſſe indeede, when out of a feeling of Gods louelove, and out of a conſcience of our duty to God, wee can ſay as Dauid, I Pſal. 119.Ps 119hauehave ſworne to keepe thy righteous iudgements, and I hauehave determined to keepe thy Statutes. Without this reſolution our hearts will ſtart aſide like a broken Bow, and ourPſal. righteouſneſſe will be like a morning dew, and like a cloudHoſ. 6.Hos 6 paſſing away. Therefore (I ſay once more) ſtriue wee to the vtmoſt of that to which God hath enabled vsus, and for the reſt pray with Dauid, Lord, Stabliſh mee by thy free Pſal. 51.Ps 51Spirit, which is a Spirit of liberty, and will make vsus run the way of thy Commandements.

Thus hauehave I taught you in ſome meaſure to practiſe this duty of Thankfulneſſe. I pray God giuegive vsus vnderſtanding in all things, and honeſt hearts that we may practiſe this duty now when Gods maruellous kindneſſe calleth for it with ſo loud a voice. And thus I commend you to him, who is of power to eſtabliſh you according to the Goſpell,Rom. 16. 25.Rom 16:25 euen to the God of peace, whom I humbly beſeech to make you perfect in all good workes, to doe his will working Heb. 13, 20, 21.Heb 13:20Heb 13:21in you, that which is pleaſant in his ſight through Ieſus Chriſt, to whom bee praiſe for euer and euer; Amen.

FINIS.

End of the text · Robert Abbot, Be Thankful London and Her Sisters (1626)