Real Thankfulness, Sermon
Thankſgiving realiz'd.
PSAL. 105. 45. That they might obſerve his ſtatutes, and keep his laws.
THis Pſalm is Euchariſticall, and this day is a day of Thankſgiving, therefore the ſubject of the Pſalm, and the ſervice of the day, doe well ſute. In the Pſalm the high exerciſe of praiſing God is, Firſt, commanded and partly directed, in the four firſt verſes, O give thanks unto the Lord, &c.
Secondly, Perſwaded, in the remaining part of the Pſalm.
The arguments uſed to preſſe Gods people unto this Angelicall imployment, are conſiderable under two heads.
1. The quality and variety of divine adminiſtrations for their comfort, Remember his marvellous works, that he hath done, his wonders, v. 5. &c. And that this might be the more prevailing upon their hearts, a large Catalogue of kindeneſſes conferred, is given in, wherein we have an enumeration of glorious, remarkable providences, in almoſt fourty verſes together.
2. The end which the Lord propounded and aimed at, in all theſe many and memorable diſpenſations. And this is held forth in my Text, That they might obſerve his ſtatutes, and keep his laws. Whereas the life of thankſgiving, lies in thankeſliving, in a well-ordered obedience to the God of our Salvations, the God of our mercies. This is the ſubject matter of my Text. Wherein are conſiderable.
1. The titles, whereby the rule of mans obedience is expreſſed, Statutes, Laws.
2. The termes whereby the regularity of deſerved obedience, is ſuggeſted, Obſerve, Keep.
3. The way or means whereby this regular obedience, is promoted, viz. All the wonderfull works of the moſt High, for his ſervants, and againſt their enemies. For the Pſalmiſt having particularized a great number of them, he concludes in the Text. That, or (as the old Tranſlation renders it) to the intent, they might obſerve his ſtatutes, and keep his laws. If any ſhould enquire (upon the peruſall of theſe famous providences) the reaſon, wherefore the Lord wrought wonders ſo many, ſo great for Iſrael: the Text gives an account, That they might obſerve his ſtatutes and keep his laws.
From the diviſion of my Text, I proceed to the explication of the ſeverall words uſed in it: wherein I will be but brief, though ſomething muſt neceſſarily be ſpoken, to make the fairer way, unto that which afterwards muſt from thence be obſerved and improved.
You heard before of the two titles given in this Text unto the rule of mans obedience. The firſt is, Statutes. I finde the originall word tranſlated, 1. A decree, Pſal 148. 6. He hath made a foreign Job 38. 33. Jer 31. 35, 36. & 33. 25.decree which ſhall not paſſe. As all the motions of creatures inferiour to man are bounded by the decrees of Gods dominion (which are often called the ordinances of Heaven) So all mans operations ſhould be ordered and limited by his Commandments.
2. A Portion, Prov. 31. 15. She giveth a portion to her Maidens. And truly Gods commands are a good portion to his people, I have eſteemed the words of his mouth (ſaith Job) more then my neceſſary food, Job 23. 12. And, Thy teſtimonies (ſaith David) are my heritage for ever, Pſal. 119. 111. Unto a gracious heart, Gods work is wages, and imployment is preferment.
The ſecond word, is, Laws. The originall word is moſt ordinarily foreignuſed to ſignifie the morall law, the Decalogue, that conſtant ſtandard, or ſtanding law, by which all Nations, in all ages of the world, have been, and ſhall be bound to order their converſations before God.
Thus much of the words uſed, to expreſſe Gods revealed will to guide mans courſe: It follows, that I explain thoſe words, which ſuggeſt mans regular reſpect thereunto.
The firſt is, Obſerve, which imports, 1. either to minde or reſerve foreignin memory. As old Jacob is ſaid to obſerve the ſayings (the dreams) of Joſeph, Gen. 37. 11.
2. Or to preſerve in ſafety. In this ſenſe, the ſame Jacob uſed the word, in his prayer or vow, Gen. 28. 20. If God will be with me, and keep me in this way that I go, &c.
And this ſenſe anſwers the true meaning of the next word, foreignKeep, which properly ſignifies to keep with care and vigilancie, as ammunition is preſerved from fire, and falſe hands, when an enemy is expected, Nahum 2. 1. He that daſheth in pieces is come up before thy face, keep the munition, watch the way.
Now theſe notions from the originall, are not vain, they are both profitable, and ſuch as anſwer the more open language of the holy Ghoſt elſewhere. The laws of the Lord ſhould be treaſured up in the cabinet of mans heart and memory, Prov. 3. 1. My ſonne, forget not my Law, but let thine heart keep my Commandments.
And all the precepts of God, ſhould be ſecured from violence, that no breach be made upon them, Keep my Commandments and live, and my Law, as the apple of thine eye, Prov. 7. 2.
Theſe things I only touch, as I paſſe forward to that point, on which I purpoſe to pitch, both becauſe it is the main intended in the Text, and alſo being moſt ſeaſonable for the ſervice of the day.
Doct. That mans regular obſervation of all Gods Commandments, is the end of all his glorious administrations for mans comfort.
More ſhort. The end of Gods bounty, is mans duty.
Or thus, in reference to the inſtances of the Pſalm, and the experiences of our times. Therefore the Lord taketh vengeance upon his adverſaries, and therefore the Lord worketh the deliverance of his ſervants, that they might obſerve his ſtatutes and keep his laws.
My beloved! Who can number up in order, the great things, which our God hath done for us, now of late, as heretofore? Our friends have been relieved, our foes have been routed, our prayers have been heard, our hopes revived, our forces proſpered, our enemies diſcomfited. I pray you, fill your thoughts with the particulars, which this day have been mentioned, and upon other occaſions ſpecified: And then adde unto the remembrance of all, this Doctrine which now I am to deal in. That Gods end and aim in all, is this, That we might obſerve his ſtatutes, and keep his Laws.
In the handling of this weighty point, well worth our ſerious conſiderations, I ſhall according to my accuſtomed plainneſſe endeavour two things.
1. The explanation of the truth, that it may be rightly underſtood.
2, The application of it, that it may be fruitfully improved.
I begin with the former, wherein I will be but ſhort, leſt I ſhould want time to ſpeak unto the later, which I chiefly intend, it being of greateſt and moſt ſeaſonable concernment.
And here by way of caution, to prevent miſtake in this matter under hand, I wiſh that theſe four things may be obſerved.
1. Mans obedience is the end of Gods gracious providences in regard of his precept, though not alwaies in regard of his ſecret, eternall purpoſe. I well remember the words of the Pſalmiſt, Pſal. 92. 7. When the wicked doe spring as the graſſe, and the workers of iniquity doe prosper, it is that they ſhall be deſtroyed for ever. But here I ſpeak not of Gods end in regard of his everlaſting, righteous decree, which he is pleaſed to keep cloſe within his own boſome.
As for the end of his command, revealing his pleaſure to the children of men: the words of Moſes that man of God are plain and pregnant to our purpoſe, Deut. 10. 12, 13. where after an enumeration of various, marvellous favours vouchſafed unto Iſrael, he ſpeaks thus, And now, O Iſrael, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his waies, and to love him, and to ſerve the Lord thy God with all thy heart, and with all thy ſoul, To keep the commandments of the Lord, and his ſtatutes.
2. It is the end of God, in (the fore-mentioned) intention, though too too ſeldome in execution, God having engaged man to obedience by his bounties, he expecteth an obedientiall improvement, though his Majeſties expectations are commonly diſappointed. The Lords ſad complaint of his vineyard, Iſa. 5. expreſſeth this fully, What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it ſhould bring forth grapes, brought it forth wilde grapes? ver. 4. He looked for judgement, but, behold oppreſſion, for righteouſneſſe, but behold a cry, ver. 7. And our God hath very much occaſion of the like lamentation, in this Land, yea in this City at this day, notwithſtanding the admirable deliverances, and victories wrought for us. Alas, alas, how few, how very few do any where anſwer the expectations of his highneſſe, in reformation of their waies, and in obedience unto his holy Laws.
3. Although mans obſervation of Gods ſtatutes, be one end, yet is it not the only end of his manifold favours. For amongſt many other aims, which are alwaies in his majeſties eye, ſuch is his fatherly indulgence unto his people, that he doth give out cordials on purpoſe to cheer their drooping ſpirits, and to facilitate their paſſage thorow the wilderneſſe of this world, Let the Lord be magnified, who hath pleaſure in the prosperity of his ſervants, Pſal, 35. 27. As the mountains are round about Jeruſalem, ſo the Lord is round about his people: for the rod of the wicked ſhall not reſt upon the lot of the righteous, lest the righteous put forth their hands unto iniquity, Pſal. 125. 2, 3.
4. Mans ſerviceable ſubjection unto divine injunctions, is not Gods laſt and chiefeſt end, in all his glorious diſpenſations. The ultimate, the ſupreme end of all Gods purpoſes and providences, is his own honour, He doth all things for himſelf, Prov. 16 4. In them who are not obedientially conquered by his kindeneſſes, he will be glorified. Proud, hard-hearted Pharaoh ſtubbornly withſtood all the aſſaults of God, made upon himſelf and his people, both by plagues and deliverances, yet God ſaith, Exod. 14. 4. I will be honoured upon Pharaoh and upon his hoſt. And thoſe who are made obedientially fruitfull, by the ſhowres and Sunſhine of divine indulgence: they being filled with the fruits of righteouſneſſe, are by Jeſus Christ to the glory and praiſe of God, Phil. 1. 11. So that all adminiſtrations doe at laſt determine and center in the honour of the moſt high God, who is the authour and orderer of them.
Yea beyond the duties of obedience, the welfare and happineſſe of them who are ſincerely obedient, both here and hereafter is ordained and intended by God himſelf, as an end ſubordinate unto his own eternall praiſe, Oh that there was ſuch an heart in them (ſaith the Lord) that they would keep all my commandments alwaies, that it might be well with them, Deut. 5. 29. And the Apoſtle, having provoked the believing Romans unto the work of ſanctification, addeth theſe words, Ye have your fruit unto holines, and the end everlaſting life, Rom. 6. 22.
Having premiſed theſe cautions, theſe propoſitions to prevent miſapprehenſions, and that the meaning of my Text and Doctrine might be truly underſtood, I proceed unto the Application thereof, which is the ſecond thing promiſed in the proſecution of the point.
The improvement of this ſeaſonable inſtruction (thus far unfolded) Ʋſe. is that which I had principally in mine eye, in the choice of this Text, and I pray God, ſo to aſſiſt me in this laſt, and the greateſt part of my Sermon, that I may reach your hearts, unto your edification and ſpirituall advantage. All that I ſhall ſay by way of Uſe, I will give in, under theſe three heads.
1. Information.
2. Reprehenſion.
3. Exhortation.
The two former ſorts of Uſes I ſhall diſpatch quickly, but I ſhall crave leave to enlarge the laſt, becauſe moſt profitable, and moſt pertinent unto this Congregation, and moſt conducing to promote the realizing of thoſe praiſes, which this day we preſent unto our God.
Hence it naturally and neceſſarily follows, That the diſobedience Informationof thoſe perſons is moſt abominable and inexcuſable, who have been under the moſt, and beſt adminiſtrations of the Almighty.
Such offenders doe not only violate the Laws of Soveraignty, but of Amity. Their neglects, their miſcarriages, are not only undutifulneſſes, but unthankfulneſſes and unkindneſſes.
It is here conſiderable how the holy Ghoſt doth ordinarily caſt this circumſtance, as a loading aggravation upon the ſins both of Nations and perſons, to break their hearts in the deepeſt humiliation, and to juſtifie God in his ſharpeſt corrections. Thus Samuel 1 Sam. 12. 6.ſets upon unſubdued Iſrael, 1 Sam. 12. 6. And Samuel ſaid 7.unto the people, It is the Lord that advanced Moſes and Aaron, and that brought your fathers up out of the land of Egypt. Now therefore ſtand ſtill that I may reaſon with you before the Lord of 8.all the righteous acts of the Lord, which he did to you and to your fathers. When Jacob was come into Egypt, and your fathers cried unto the Lord, then the Lord ſent Moſes and Aaron, which brought forth your fathers out of Egypt, and made them dwell 11.in this place, &c. And the Lord ſent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies, on every ſide, and ye dwelled ſafe. Here is the commemoration of mercies. Now follows the ſin therby aggravated. And 12.when ye ſaw that Nahaſh the king of the children of Ammon came against you, ye ſaid unto me, Nay, but a king ſhall reign over us, when the Lord your God was your king. Beloved, I may not ſpend time in paralleling theſe paſſages, with Gods providences towards this poor Kingdom, and this Kingdoms miſcarriages towards the Lord. Do it your ſelves, I pray you, and I doubt not, but the ſerious doing of it, will be advantagious both in the advancing of our God, and in the abaſing of our ſelves before him. Englands deliverances and mercies. Londons deliverances and mercies have been more and greater then of other Kingdoms and Cities; therefore Englands ſins, and Londons ſins are more hainous, horrid, high provocations of the moſt high God.
And as the evils of a people are thus aggravated by the Lord; ſo are the offences of particular perſons alſo. In this manner Samuel greatens the diſobedience of King Saul, 1 Sam. 15. 16. 1 Sam. 25. 16. 17.Then Samuel ſaid unto Saul, Stay, and I will tell thee, what the Lord ſaid unto me this night. When thou waſt little in thine own ſight, waſt not thou made the head of the tribes of Iſrael, and the Lord anointed thee King over Iſrael? And the Lord ſent 18.thee on a journey, and ſaid, Go, and utterly deſtroy the ſinners, the Amalekites, and fight againſt them, till they be conſumed. VVherefore then didſt thou not obey the voice of the Lord, but 19.didſt flie upon the spoyl, and didſt evil in the ſight of the Lord?
I will not gloſſe upon this Scripture, which might truly be applied unto many of the richeſt and chiefeſt rank in this City: but I humbly beſeech you to remember from what low and little beginnings, the Lord hath advanced many of you; and then reflecting upon your lives; conſider what account you can give unto his Majeſtie, for your obedience (or for your diſobedience rather) to his holy Commandments. Yea, this courſe God hath been wont to take with his own deareſt ſervants, to work them unto true repentance. Davids ſcandalous fals are well known (I might ſay they are ill known by too many, who thence take encouragement to offend) and I believe you are not ignorant of that courſe, which his God took by Nathans miniſtery, to preſent his ſins as very ſinfull in his own ſight, 2 Sam. 12. 7, 8. Thus ſaith the Lord God of Iſrael, I anointed thee king over Iſrael, and I delivered thee out of the hand of Saul, And I 2 Sam. 12.gave thee thy Maſters houſe, and I gave thee the houſe of Iſrael 7.and of Judah; and if that had been too little, I would moreover 8.have given unto thee, ſuch and ſuch things. Wherefore haſt thou despiſed the commandment of the Lord, to doe evil in his ſight? 9.&c. Herein, herein, lies the aggravation. Wherefore haſt thou? Thou ſo preſerved, thou ſo preferred. How canſt thou anſwer this?
Give me leave to touch one inſtance more, which I doe the rather adde, becauſe it concerneth men of mine own cloth and calling, that you may be convinced: We Miniſters deſire to aggravate our own faults, by the ſelf-ſame circumſtances, whereby we greaten yours. Eli his ſinfull indulgence to his wicked ſons is notorious; now mark how a Meſſenger from the Lord paints out this his provocation, in black colours, 1 Sam. 2. 27. Thus 1 Sam. 2. 27. 28.ſaith the Lord, Did I plainly appear unto the houſe of thy father, when they were in Egypt in Pharaohs houſe? And did I chooſe 29.him out of all the Tribes of Iſrael to be my Prieſt, to offer upon mine Altar, to burnincenſe before me? And did I give unto the houſe of thy father, all the offerings made by fire of the children of Iſrael? Wherefore kick ye at my ſacrifice, &c. And honoureſt thy ſons above me? We, who are the Miniſters of the Lord ſhould look upon our aberrations, as the more loathſome, becauſe God hath honoured us with an high and holy imployment in ſpeciall attendance upon himſelf.
I might much enlarge this meditation, by acquainting you, that guilt under this notion, is moſt grievous unto a truly gracious repenting heart. It was this that cut good David to the quick, when he cried out, Againſt thee, thee only have I ſinned, Pſ. 51. 4.
But I muſt leave this Uſe, becauſe not ſo fully ſutable unto the peculiar ſervice of this day.
The next Uſe follows, which is for the juſt reproof of two ſorts Reprehenſionof perſons, whoſe practices do point blank oppoſe this purpoſe of God, in conferring favours, which my Text makes report of.
Firſt, who in handling this doctrine, can hold his hand off them, who are the leſſe obedient and the more diſſolute in their lives, becauſe of Gods long-ſufferance and loving kindeneſſe. This ſticks, as a black brand upon King Rehoboam, 2 Chro. 12. 1. It came to paſſe that when Rehoboam had eſtabliſhed the kingdom, and had ſtrengthned himſelf, he forſook the Law of the Lord.
It may be truly ſaid of many, that they had not been ſo bad and baſe in their lives, if God had not bin ſo bountifull to them in his beſtowings. Herein men diſcover their egregious folly, which can no way be excuſed, Do ye thus requite the Lord, ye fooliſh people & ūwiſe? is not he thy father that hath bought thee? hath he not made thee, & eſtabliſhed thee? Remember the days of old, &c. De. 32. 6, 7
Yea, herein appears the vile malignity of our natures, the inbred poyſonous diſpoſition of our unhallowed hearts, which Spider-like ſuck venome out of thoſe ſweet flowers, from whence the little laborious Bee draweth wax and honey.
I have three things to ſay unto ſuch perſons, which I heartily wiſh may tend unto their humiliation and amendment.
1. That this hainous abuſe of Gods bounties, is a ſad ſign of an unregenerate eſtate. Let favour be ſhewed to the wicked, yet will he not learn righteouſneſſe, in the land of uprightneſſe will he deal unjuſtly, Iſa. 26 10. I have heard the Hypocrite ſometimes compared to a Top, which goes no longer then it is laſhed. The expreſſions of the Pſalmiſt concerning ſuch unfound hearts, are here notable, Pſal. 73. 34. When he ſlew them, then they ſought him, and they returned, and they enquired early after God, &c. Nevertheleſſe they did flatter him with their mouth, and they lied unto him with their tongues, for their heart was not right with him, neither were they ſtedfaſt in his Covenant.
2. That in this particular, idolaters expreſſe more reſpects unto their vain, dumb, idle Idols, then theſe people do unto the only, true, living, world-governing God, God bleſſed for ever. For obſerve how the Prophet Hoſea, bringeth in the idolatrous, reaſoning for their Idol-worſhip, Hoſ. 2. 5. I will go after my lovers, that give me my bread and my water, my wool, and my flax, mine oyl, and my drink. In which reſpect, we may take up againſt theſe malefactours, the patheticall complaint of the Lord, Jer. 2. 9. I will yet plead with you (ſaith the Lord.) For paſſe over the Iſles of Chittim and ſee, ſend unto Kedar and conſider Jer. 2. 9. 10. 11.diligently, and ſee if there be any ſuch thing. Hath a Nation changed their gods which are yet no gods? but my people hath changed their glory for that which doth not profit. Be aſtoniſhed, ô ye heavens, at this, and be horribly afraid, be ye very deſolate, ſaith the Lord, &c.
3. That this carriage is no better then brutiſh, Jeſurun (ſaith Moſes) waxed fat and kicked, thou art waxed fat, thou art grown thick, thou art covered with fatneſſe. Then he forſook God which made him, and lightly esteemed the rock of his ſalvation, Deut. 32. 15. The Metaphor is taken from the fooliſh Aſſe, which being kept low, will come to the Maſters hand, but being put into a full paſture, waxeth wanton, and either runs away from his feeder, or elſe turns heels, and ſtrikes him.
And the zealous Prophet Jeremiah doth with much ſharpneſſe ſpeak in like manner unto theſe beaſtly kinde of men, When I fed Jer. 5 7.them to the full, then they committed adultery, and aſſembled themſelves by troops in the Harlots houſes. They were, as fed 8.horſes in the morning, every one neighing after his neighbours wife. Shall I not viſit for theſe things (ſaith the Lord) and ſhall not my ſoul be avenged on ſuch a Nation, as this?9.
The Lord awaken the ſleeping conſciences of ſuch, whom this quick reproof doth reach, that they may be the better for it through his rich grace in Jeſus Chriſt.
The ſecond ſort to be blamed I ſhall touch with a more gentle Ʋſe 2 hand (viz.) all thoſe whoſe ends and aims, in ſeeking, and Reproof.in beſtowing favours, are directly contrary unto the command and practice of our bleſſed God. I here point at offenders, in the ſame kinde, under a double head.
1. Such who in the purſuit of outward advantages and accommodations for themſelves, do only intend the gratifying of the fleſh, the ſatisfying of their own helliſh luſts. The Apoſtle James checketh theſe men, Jam. 4. 3. Ye ask amiſſe, that ye may conſume upon your luſts. And there is a ſmart rebuke of Baruch, wrapped up in that Queſtion, which the Prophet Jeremiah propoundeth to him, Jer. 45. 5. Seekest thou great things for thy ſelf? Thoſe muſt take this home to themſelves, who minde nothing ſo much, as ſloth, ſenſuality, pride, luxury, revenge, and the like, in coveting and hunting after vaſt eſtates, places of honour and command in the world.
2. Thoſe who in conferring places of profit, authority, imployment and truſt upon others, doe principally (if not only) aim at the making of a party, the ſtrengthening of a faction, againſt the government and waies of Jeſus Chriſt. I will make no inſtances, but leave it to your wiſedom and conſciences to make application and improvement of this generall Item.
If there be any, whoſe purſes, power, votes, vigour, are to fill offices with men, whoſe mindes, hearts, hands are againſt the power of godlineſſe, the purity of Goſpel-ordinances, the progreſſe of our Church-Reformation, I wiſh they would conſider, that they are not herein acted by the Spirit of God. I will not make any application of Balacks promiſe to promote Balaam, Numb. 22.if he would endeavour to diſcomfit Iſrael, leſt I ſhould ſeem over-tart. Neither would I be thus interpreted in that I have ſpoken, as though I purpoſed to ſtrike ſecretly, any who labour in the ſincerity and ſimplicity of their ſpirits, to make Jeſus Chriſt glorious in the world. Let my tongue rather cleave to the rooff of my mouth for ever, then that I dare to utter one word wittingly and wilfully againſt the honour of our Lord Chriſt Jeſus.
Now I come to the laſt Uſe, which is to perſwade us all Ʋſe 3 unto a double duty, and accordingly is to be divided into two Exhortationbranches.
Firſt, We are hence to be moved to praiſe God for this his Branch. 1 indulging providence, in that he is pleaſed by means of kindeneſſes to ſeek the winning and working of our hearts unto his holy obedience.
This inference is made to my hand, in the words immediately following the Text, Praiſe ye the Lord. Now to quicken our hearts unto the admiration and adoration of God, in this regard, let theſe following ſhort meditations, be ſeriouſly conſidered.
1. That mans obedience makes no whit at all unto Gods advantage, Can a man be profitable to God? Is it any gain to him, that thou makedst thy waies perfect? Job 22. 2, 3. If thou be righteous, what giveſt thou him, or what receiveth he at thine hand? Job 35. 7. Theſe interrogations carry along with them vehement negations. That it is not poſſible to profit God in the leaſt meaſure, by our beſt obedientiall endeavours.
Men hire ſervants, becauſe their work tends to enrich them. But in references to the Almighty, Alſufficient God, all muſt ſay, When we have done all thoſe things, that are commanded, we are unprofitable ſervants, Luk. 17. 10. My well-doing (ſaith David, though a man according to Gods own heart) doth not extend unto thee, Pſal. 16. 2. For unto that, which is infinite and perfect, no poſſible addition can be made.
2. That mans diſobedience doth not in any degree prejudice God, If thou ſinnest, what doſt thou againſt him? or if thy tranſgreſſions be multiplied, what doſt thou unto him? Job 35. 6. The Sun is not obſcured by mans refuſing to behold it, or to commend the light of it.
The ſelf-ſame beauties, perfections, happineſſe, which the Lord enjoyed in himſelf from eternity, he ſhall poſſeſſe for ever, though no creature ſhould ſerviceably attend upon him.
Amongſt men it is otherwiſe, for a ſtock cannot be traded, a trade cannot be managed, many neceſſary works would be undone, if we had not the aſſiſtance of ſervants. The Crown needs the Plow, the chiefeſt could not ſubſiſt, but by the ſupport of the meaneſt. The feet uphold the head, and the whole body.
3. That Gods rich, meer mercy did move him, to make manifeſt his minde unto man, that man might underſtand what carriage would content his bleſſed Majeſtie, and in this regard (if God had not added any further motive to obedience) we are obliged to honour his highneſſe, He ſheweth his Word unto Jacob, his ſtatutes and his judgements unto Iſrael. He hath not dealt ſo with any Nation, and as for his judgements they have not known them. Praiſe ye the Lord, Pſal. 147. 19, 20.
What if the Lord had left us all in our naturall darkneſſe, as Heathens unacquainted with his Commandments, yet ſhould we not have had any occaſion to except againſt his Majeſtie.
But how great is our engagement to our God, who having given ſome light of knowledge, doth liberally give in favours, to move the obedientiall improvement thereof?
4. Suppoſe that the Lord ſuſpending all waies of love and liberality towards us, ſhould only by threats and blows, have endeavoured our obedience, yet in that reſpect there would have been cauſe of thankfulneſſe, for it is much better to be beaten to Gods work, then to neglect it. David was of this minde, Pſalm 119. 67, 68. Before I was afflicted, I went aſtray, but now have I kept thy Word. Thou art good, and doſt good. And verſ. 71. It is good for me that I have been afflicted, that I might learn thy ſtatutes.
Therefore the waies of fairneſſe and fatherly indulgence, whereby God ſeeks to conform our hearts and lives unto his Commandments, ſhould endear him to our hearts, and draw forth our ſouls in thankſgiving.
5. The worke and worſhip of the Almighty, which we take in hand, is alwaies more or leſſe defiled; Gods excellencies are much obſcured, his name ſundry ways diſhonoured, by our imperfections which ever attend our beſt performances. There is iniquity in our holy offerings, All our righteouſneſſes are like unſightly rags. Iſa. 6. 6.when good Nehemiah reviewed his famous ſervices for God and his houſe, upon the diſcovery of his ſinfulneſſes, he cries out, Neh. 13. 22. Lord, pardon me according to thy great mercies.
Now all this God knows, yea he fore-knew all our future aberrations, when he ſhowered down favours, to move our obedience, Thou haſt ſet our iniquities before thee, our ſecret ſins in the light of thy countenance, Pſal. 90. 8. And David teſtifieth, Pſal. 139. 2. That God knows his thoughts afarre off. Is it not therefore to be very much admired, that the Lord ſhould by renewed and multiplied favours labour to prevail with our hearts, To obſerve his ſtatutes, and to keep his laws?
6. Laſtly, (as though all that I have ſpoken were too little) the Lord hath herein further manifeſted and magnified his unſearchable grace, that he hath undertaken abundantly to recompence all our obedience, In keeping of his Commandments there is great reward, Pſal. 19. 11.
Every ſelf-knowing Chriſtian, who is wont with any ſeriouſneſſe, to compare his returns to God, with his receits from God, will freely acknowledge that he is alwaies infinitely behinde hand with his Majeſty: therefore conſidering his former favourable providences, to perſwade obedience, together with future precious promiſes, to crown obedience, we have all reaſon to call upon our ſelves, Praiſe we the Lord: and to ſay unto one another, Praiſe ye the Lord.
The ſecond branch of my Exhortation follows, which I have Branch. 2 had principally in my minde and aim, all this while.
To perſwade your conſcientious care to improve all Gods favourable providences unto the promoting and bettering of obedience, according to his purpoſe and appointment, I beſeech you Rom. 12. 1.therefore, brethren, by the mercies of God, that you preſent your bodies, a living ſacrifice, holy, acceptable unto God, which is your reaſonable ſervice.
If my Exhortation upon this ground be not reaſonable, lay it aſide, I speak as unto wiſe men, judge ye what I ſay. Beloved, I am very ſerious in this my meſſage, being not only ſeaſonable, but of exceeding great concernment, and ſhall be very unwilling to goe off with a deniall unto this my reaſonable requeſt, which I make in the Name of God for your good.
Manifold examples might be produced to preſſe this Exhortation. Motive 1.That double, that treble reſolution of Iſrael, raiſed from this conſideration, is notable, God forbid, that we ſhould Joſh. 24. 14, 16 verſ, 17.forſake the Lord, for the Lord our God he it is that brought us up, and our Fathers out of Egypt, from the land of bondage, and 18.which did thoſe great ſigns in our ſight, &c. Therefore we will alſo ſerve the Lord.
And again, when Joſhua ſeemed by his words to ſuſpect their 21.ſincerity, The people ſaid unto Joſhua. Nay, but we will ſerve the Lord.
And yet once more, Joſhua putting them to it unto purpoſe, The people ſaid unto Joſhua, The Lord our God will we ſerve, 24.and his voice will we obey.
But I will come lower, then Iſrael profeſſing dependance upon God. The very Heathens, wicked ones, moved only by morall principles, will requite kindeneſſes in reſpect to the law of retaliation, If you do good to them, which do good to you, what thank have ye? for ſinners alſo do the ſame. And yet in reference unto God, I now requeſt no more. Doe but Chriſtianly endeavour to anſwer Gods kindeneſſes with an obedientiall carriage, and I call for no more.
I remember, when cruell Saul, plotting and practiſing Davids death, was yet by Davids forbearance to ſlay him (having power and opportunity) ſo overcome, that he brake forth into theſe words, My ſon David, I will no more do thee harm, becauſe my ſoul was precious in thine eyes this day, 1 Sam. 26. 21. Gods long-ſufferance and loving kindeneſſe to us-ward, doth wonderfully exceed all that David either did or could expreſſe towards Saul: He hath not only with-drawn his own revenging hand, though we have infinite times provoked him to his face, but he hath alſo held the bloudy hands of cruell men, who have deſired our death: yea, we doe not only enjoy ſafety, but rich ſupplies of comforts from our God. How much rather therefore ſhould we reſolve no more to diſhonour God by our diſobedience, but to obſerve his ſtatutes, and to keep his laws.
2. This gratefull obedience, the Lord will graciouſly accept, as a full contenting recompence for all his bounties. When Moſes had numbred up multitudes of bleſſings beſtowed upon Iſrael, he adds, Deut. 10. 12, 13. And now, ô Iſrael, what doth the Lord thy God require of thee, but to walk in all his waies, to keep his Commandments? As if he had ſaid, this is all, he will be ſatisfied with this, he looks for no more. O beloved, how deeply are we indebted unto the moſt high God, and yet ſuch is his indulgence, that upon ſincere obſervation of his laws (which by vertue of our being reaſonable creatures, we are bound to yeeld) he will caſt a quietus est, a full acquittance into our boſomes.
But if this conſideration cannot prevail with you, yet I pray you conſider on the other hand, how unkindely the Lord taketh their diſobedience, towards whom he abounds in benefits. How patheticall is that complaint of God himſelf againſt his Iſrael, breathed forth by the Evangelicall Prophet, Hear ô heavens, and Iſa. 1. 2.give ear ô earth, for the Lord hath spoken, I have nouriſhed 3.and brought up children, but they have rebelled againſt me. The 4Ox knows his owner, and the Aſſe his maſters crib, but Iſrael doth not know, my people doth not conſider. Ah ſinfull Nation. In reference unto this lamentation, which the Lord maketh over ſtubborn, unthankfull ones, I will only ſay thus much; Have you not yet offended your God enough, but will you proceed to grieve him ſtill.
3. This practiſing of Gods praiſes will be many waies beneficiall to our ſelves.
1. It will render us wiſe, in the account of all ſuch, who with any ſeriouſneſſe conſider our great obligations unto God. Keep therefore and do them, for this is your wiſdome and underſtanding, in the ſight of the Nations which ſhall hear of theſe ſtatutes, and ſay, Surely this great Nation is a wiſe and underſtanding people. For what Nation is ſo great, who hath God ſo nigh unto them, as the Lord our God is in all things, that we call upon him for? Deut. 4. 6, 7. Is it not wiſdome to obſerve him, who ſecures our perſons and comforts, whoſe ever-waking and all working providence is for our good in every kinde? And how can man more manifeſt his wiſdome, then by making Gods ends, his ayme in every thing? Now Gods end in the adminiſtrations of his love is, That we may obſerve his ſtatutes, and keep his laws.
2. This obedientiall improvement of Gods goodneſſe, will evidence the uprightneſſe of our hearts. Mark Davids argument which he pleads before the all-knowing God, Pſal. 26. O Lord, I have walked in mine integrity, ver. 1. For thy loving kindeneſſe is before mine eyes, and I have walked in thy truth, verſ. 3. Threats and blows drive hypocrites to duty, but cords of love draw the gracious heart unto exact walking with his God.
3. When former favours produce better obedience, then may we boldly expect the multiplication of future mercies. Moſes having, Deut. 29. ſpecified ſome of Iſraels rich receits from Gods good hand, from verſ. 2. to the 9th, he thus concludes, Keep therefore the words of this Commandment, and doe them, that ye may prosper in all that ye doe. The ſelf-ſeeking husband-man will caſt precious ſeed with a liberall hand into a fruitfull ſoyl, which is wont to return an anſwerable crop. God hath the end of his bounties, in our obedience. And his promiſes to follow Deut. 28. 1-14 Lev 26. 1-12and to fill them who are obedient, with bleſſings of all ſorts, are manifold in the holy Scriptures.
4. Many and heavy are the judgements threatned againſt them who continue ſtubbornly diſobedient, notwithſtanding the ſweet aſſaults made upon them, by Gods gracious adminiſtrations. That commination in Deut. 28. 47, 48. hath often affected and affrighted my heart, in reference to this trembling Kingdome, Becauſe thou ſervedſt not the Lord thy God with joyfulneſſe, and with gladneſſe of heart, for the abundance of all things (mark that, for the abundance of all things) therefore ſhalt thou ſerve thine enemies, which the Lord ſhall ſend upon thee, in hunger and in thirſt, and in nakedneſſe, and in the want of all things, and he ſhall put a yoke of iron upon thy neck, untill he hath deſtroyed thee. When Samuel had preſſed the bettering of obedience, by Gods remarkable works (which is the very exhortation, which I have now under hand) he ſets it on by the ſelf-ſame Argument, 1 Sam. 12. 24, 25. Fear the Lord, and ſerve him in truth, with all your heart; for conſider how great things he hath done for you. But if ye ſhall ſtill doe wickedly, ye ſhall be conſumed, both ye and your King. Beloved, we know to our ſorrow, that both our King and his Kingdoms are in a waſting condition. God forbid, O God forbid, that our continued diſobedience ſhould work our utter conſumption and deſolation.
This which I have ſaid is ſad, and I have made mine own heart ſay by ſaying it; yet that is much more lamentable, which the Apoſtle Paul reports concerning Gods judgement upon poor, purblinde Heathens, for their ingratitude, in not living up to their light, to their receits, Rom. 1. 21. Becauſe when they knew God (it is meant of knowledge attained by Gods works) they glorified him not as God, neither were thankefull, &c. Wherefore God gave them up unto uncleanneſſe, through the lusts of their own hearts, to diſhonour their own bodies between themſelves, verſ. 24. The penalty inflicted upon the immortall ſoul is the more heavy, becauſe of the ſouls excellency. And meer torment upon the well-awakened ſoul is not comparably ſo grievous, as it's ſervitude to ſinfull luſts. Now this, this judgment of judgements is incurred, by not anſwering obedientially our receits from God. And let none thinke to put this off, by ſaying, This concerned Heathens, but we are Chriſtians: for conſider, I beſeech you, whether the danger be not hereby increaſed? Is our light greater? Have Gods works amongſt us held forth more grace and glory? Then queſtionleſſe our diſobedience will expoſe us to as great, or greater judgements.
I have done with the Arguments prepared to enforce my Exhortation: and I hope they have ſo farre prevailed with you, (at leaſt with ſome of you) as to move reſolutions, to make an obedientiall improvement of your experiences. I now proceed to acquaint you with ſome few rules to direct this your obedience, your reall thankfulneſſe unto God, with which I ſhall conclude. And for brevity ſake, I will only mention ſuch, as iſſue naturally and neceſſarily from my Text and Doctrine.
1. Therefore God ſhould rather be obeyed, then any man whatſoever. I am farre from diſſwading dutifull obſervance unto lawfull Superiours of any quality or degree: but I propound the Queſtion of the Apoſtles, Whether it be better to obey God or men, judge ye, Act 4. 19. & 5. 29.
Let him, who doth moſt and greateſt favours for us, receive the largeſt and frequenteſt reſpects from us. Give the chiefeſt attendance unto the beſt benefactour. Now who, or what is he, that ſhall dare to ſtand in competition with God? No doubt but Joſeph, Daniel, Shadrach, Meſhach, and Abednego, had ſo much ingenuity, as to acknowledge with gratitude their obligations unto their Superiours, yet being acted by their ſtronger, higher engagements unto God, they refuſed to gratifie them in things diſpleaſing unto his Majeſty. And I ſhall not need to tell you how farre the beſtowings of God in quantity, quality and variety, doe tranſcend all that kindeneſſe, which either hath been received, or can be expected from any humane hand.
2. Therefore we ſhould obey God with our All. Both riches and honours come of thee, and in thine hand it is to make great, and to give ſtrength unto all. All things come of thee, 1 Chro. 29. 12, 14. Is it not reaſonable that all which is received from the Lord, ſhould be imployed for the Lord? You Merchants expect thus much in juſtice and equity from your factours beyond ſeas, that whatſoever commodities you convey unto them, ſhould be diſpoſed of to your advantage. Now I pray you turn the Tables, and deal you with God, as you require men ſhould deal with you. Who doth not acknowledge ſtrength in the Apoſtles argument? 1 Cor. 6. 20. Glorifie God both in your body and in your spirit, which are Gods. Therefore if we grant the premiſſes, it will be our weaknes to deny the Concluſion.
Conſider what I ſay. If any of you enjoy any wiſdom, ſtrength, authority, eſtates, parts, intereſts, opportunities, which you received not from the Lord, then refuſe to lay them forth for the Lord. But let me appeal unto every individual ſoul here preſent, in the Apoſtles words, What haſt thou which thou didſt not receive? 1 Cor. 4. 7. The inference therefore comes with force upon you, Thou ſhalt love (and conſequently thou ſhalt obey) the Lord thy God with all thy ſoul, with all thy thought, with all thy might, Cum omni valde tuo. O it is an unequall and unreaſonable thing, to make any deeds of reſervation in our dealings with our God, the God of all grace and of all conſolations whatſoever.
3. Therefore our obedience unto God, ſhould be tendered ſpeedily. For is not the Lord ſo farre beforehand with us in his favours, that foreign, at this very inſtant, we are engaged obſequiouſly to ſubmit unto his government? Joſhua having particularized to Iſrael ancient providences, whereby God had expreſſed his care and kindeneſſe towards them and their fore-fathers, he calls for ſervice without delay, Joſh. 24. 14. Now therefore fear the Lord, and ſerve him. Doe not any of you dare to put off God one day longer with procraſtinations. A father ſaid, that cras, cras, was corvina vox. Delaies will breed guilt, and bring danger. Let us call to minde how much we were in Gods debt, how farre in arrears, before we began to pay one peny (as it were) in any humble, holy, hearty performance. Therefore let us now, now obedientially remember our Creatour, our Protectour, our Benefactour, our God bleſſed for ever, To day, while it is called to day, do not harden your hearts.
4. Therefore in all waies of holy obedience, we ſhould walk humbly with our God. Well may this alone abaſe our hearts, that the excellencies of the Lord, and the worth of his ſervice, ſhould not be ſufficient to work us unto dutifulneſſe, without a daily addition of freſh favours from his Majeſty. But when we compare our unanſwerableneſſe to Gods purpoſes, expectations, deſervings, it is ſtrange that there ſhould be the leaſt conceitedneſſe in us, in regard of any work at any time diſcharged. If ever man had occaſion to glory in his labours, and adventures for Chriſt, the Apoſtle Paul (I thinke) might be the man. But he profeſſeth, Act. 20. 19. That he ſerved the Lord in all humility of minde. Now it is moſt apparent, that beſides other means whereby he attained and maintained this ſweet, humble frame of ſpirit, this was one, viz. That he had much in his eye, his rich receits from Chriſt, which he was no way able to requite. And I am confident, that by a ſerious, wiſe paralleling that which God doth for us, with that which we doe for him, in regard of quantity, quality, variety and conſtancy, the ſwelling of our hearts will be much abated.
5. Therefore all our ſervices for God ſhould be the warm breathings of flaming love. All the undertakings of St Paul for Chriſt, ſeemed to be ſparks ariſing out of this fire. He ſpeaking of labours, loſſes, hazards, gives in this as the reaſon of all, 2 Cor. 5. 14. For the love of Chriſt conſtraineth. And when David had endeared his God to his heart, by meditating upon his mercies, Pſal. 116. 1. I love the Lord, becauſe he hath heard my ſupplication, &c. From thence did iſſue obedientiall reſolutions, I will call upon the Lord. I will walk before the Lord in the land of the living. Although God alloweth the uſe of other arguments to quicken obedience, yet this of love ſhould have the preeminence.
6. Therefore we ſhould ſerve the Lord in truth, becauſe he hath done great things for us, 1 Sa. 13. 24. This truth is oppoſed to ſeemingnes and falſhood. God doth not feed us with fair words. We do not only hear of his bounties, but we ſee, touch, taſte, enjoy the comforts of his good providences. Let us anſwer our God with realities, If any man only ſeem to be religious, his religion is vain, Jam. 1. As for thoſe who content themſelves with ſhews of godlines, denying the power thereof, they are abhorred by the Lord. Be not deceived, for God will not be mocked, According as every man ſowes, ſo ſhall he reap. If you ſowe the winde, you ſhall reap the eaſt-winde. Be you well aſſured, that Court complements, frothy flatteries, empty ſhews will not take with God. Thoſe who pay in good coyn, will not be repaied with that which is counterfeit. Let us, not therfore dream of requiting Gods reall favours with meer formalities, Let us not only love in word and tongue, but in deed and in truth.1 Joh. 3. 18.
7. Therefore fear the Lord and ſerve him in ſincerity. This ſincerity is oppoſed unto ſelfiſhneſſe. Whereas the hypocrite centers Joſh. 24. 14.proudly in himſelf, makes himſelf his laſt end, his God. Did ye not eat for your ſelves? Did ye not drink for your ſelves? Did ye Zech. 7. 5, 6.at all fast unto me, even unto me? ſaith the Lord. The practice of God, intending and effecting our good, as truly, as his own glory, may well prevail with us, to minde his praiſe in that which we undertake. His gracious providences are for our comfort, his holy Commandments are for our good, therefore let not us ſit down ſatisfied in ſerving our own turn by our ſervices, but let us move forward, not reſting till we come to this center, Gods honour. Whatſoever we doe, whether in our generall or particular callings, in commanding, obeying, in private or publike, Let all be done unto the glory of God, 1 Cor. 10. 31.
8. Therefore we ſhould obſerve Gods statutes, and keep his laws continually. This the Lord deſires, Deut. 5. 29. O that there were ſuch an heart in them, that they would keep my Commandments alwaies. And this his Majeſty well deſerves, For he daily loadeth us with his benefits, Pſal. 68. 19. His unweariedneſſe in following us with favours, ſhould move us to follow him unweariedly in the waies of well doing. If in the whole courſe of your lives, you can finde one day, or one hour, wherein God doth not, in one kinde or other, doe you good, then on that day, in that hour ſuſpend the ſerving of his highneſſe. We (ſuch is the ſinfulneſſe of our ſinning hearts) doe every moment of our lives, give the moſt high God moſt juſt occaſion to reſolve to favour us no more: but the Lord (ſo admirable is his goodneſſe) doth every minute of time, afreſh engage us unto his obedience. Therefore be not weary of well-doing, but rather, be alwaies abounding in the work of the Lord. God forbid, that it ſhould be truly ſaid of any of us, That we began in the Spirit, and did end in the fleſh.
All theſe eight rules, neceſſary truths, and naturally deduced from my doctrine, do concern every one in this great Congregation without any exception. I cannot imagine, from what ſeeming pretence any ſhould dare to plead exemption from theſe directions; and I pray God, that no one of you may depart this Aſſembly, without ſome obedientiall bents and reſolutions upon your ſpirits. But all my Sermon, all my counſell doth moſt concern them; for whom the Lord hath done moſt, in waies moſt remarkable and glorious. No City in the world hath been more magnified by divine providences, then this wherein we are. No people on earth hath been more enriched with temporall and ſpirituall proviſions together, then our ſelves. Our God grant that our improvements obedientiall, may prove in ſome good meaſure anſwerable.
Notwithſtanding, by vertue of the equity of my doctrine, the Lord expecteth to be beſt ſerved, to be moſt advanced, by them whom he hath moſt enriched, whom he hath moſt advanced. And therefore give me leave to tell you, Right Honourable, the Lord Major, and Right worſhipfull, the Aldermen of this famous City, that God deſerveth and expecteth more from you, then from your brethren. For unto whomſoever much is given, of him ſhall be much required, and to whom men have committed much, of him they will ask the more, Luk. 12. 48. As you are bound to be exemplary in exact endeavours, To obſerve Gods ſtatutes, and to keep his laws: So is it your duty (in a ſpeciall manner) to take care that all others under your command be conformed to the Commandments of your God, Magiſtratus eſt custos utriuſ que tabulae.
Right Honourable, your Lordſhip hath for divers years been acquainted with my plain Miniſtery, and I cannot ſay that I have loſt any place in your affections by my plainneſſe, therefore I will take the boldneſſe to direct my ſelf in faithfulneſſe unto you.
1. Do not you dare through indulgence to ſpare the puniſhing of them, who doe dare to caſt Gods Commandments behinde their backs. Could you hold your hands, and connive at ſuch, who ſhould go about to ſleight the works, which are raiſed and maintained for the ſafety of this City? You heard in the opening of my Text, That God would have his laws preſerved from violence, as the means of our preſervation. I once heard a plain dealing Preacher, compare a remiſſe Magiſtrate unto the ſign George on Horſe-back, who ſtandeth all the year with his hand on the Sword, but never ſtrikes. My Lord, You have not received the Sword in vain, Rom. 13. 4. Although I would not ſharpen the edge of authority unto undue ſeverity; yet would I whet mine own knife to launce and let out the impoſtumated matter in my friends fleſh. I grant your Lordſhip muſt be cautious, as couragious, and therefore you have good reaſon to make Solomons prayer, 1 King. 3. 9. Give thy ſervant an understanding heart, to judge thy people, that I may diſcern between good and bad. But I beſeech you remember withall, That fooliſh pity spoils the City. Let not common drunkards, profane curſers and ſwearers, brutiſh wantons, and ſuch like wicked ones, eſcape that penalty, which the Law hath appointed for them. Phineas executed judgement, and it was counted unto him for righteouſneſſe, Pſal. 106. 30, 31.
2. I call for your zeal againſt Popery, that abomination, which brings deſolation. Let your zeal move often inquiſitions, whether in ſome corners of this City, there be not Idolatry in the uſe of the Maſſe, leſt through neglect of ſearch, that abomination be ſuffered. But I move that in a ſpeciall manner, ſearch may be made after Jeſuites, thoſe unſufferable incendiaries, who blow the coal of contention amongſt brethren, who have cauſed, and doe continue the unhappy breach betwixt our King and Parliament, our Soveraign and his Subjects. I have heard a Story of a man, who paſſing by a tree, which Nature was cleaving, did thruſt in his hand to increaſe the breach; whereupon providence ſuddenly cloſing the breach, did there hold the man by the hand, as an act of revenge. Though I dare not aſſert the truth of this Story, yet I make this morall. Doubtleſſe there are Jeſuiticall ſpirits, who haunt theſe coaſts, who walk in this City, and it is ſuſpected by many, that they have a ſpeciall hand in ſome of the pamphlets publiſhed, to increaſe the flames of unbrotherly diviſions: I heartily wiſh that they might be apprehended by ſome good hand to be made exemplary. It's reported that the Pythagoreans did ſet a note of infamy upon the number of two, becauſe it was the firſt, which dared to depart from Unity. Solomon ſaith, He that ſoweth diſcord among brethren, is an abomination to the Lord, Prov. 6. 16. 19. And this reacheth more then Jeſuites in this Kingdome, yea in this City: For how many make it their buſineſſe to make breaches, not only among private brethren, but alſo between the two Kingdoms of England and Scotland, notwithſtanding the ſolemn brotherly Covenant. Now I beſeech you, brethren, mark them which cauſe diviſions and offences, contrary to the doctrine which you have learned, and avoid them. For they that are ſuch, ſerve not our Lord Jeſus Chriſt, Ro. 16. 17, 18. I humbly move cautiouſneſſe in regard of Malignants, that thoſe miſchief-workers, who now (as report ſpeaks) are moving homeward, may not inconſiderately, upon too eaſie tearms be entertained and truſted. It is my daily prayer, that God would convert and pardon thoſe who expreſſe the moſt malignity againſt the work of Reformation ſo happily begun amongſt us: and my ſoul ſaith, God forbid, that any who are ſincerely changed, ſhould by our ſourneſſe, be ſent back again into our enemies quarters. Notwithſtanding I muſt tell you, Abundans cautela non nocet. When Saul was come to Jeruſalem, he aſſayed to joyn himſelf to the Diſciples, but they were all afraid of him, Act. 9. 26. Falſ-hearted ones amongſt our ſelves, may doe us much more wrong, then known adverſaries at a diſtance. And is it not a juſt ground of complaint made by our friends, when foes who have forſaken City and Parliament, ſhall make their peace at ſuch eaſie rates, that they ſuffer leſſe in their outward eſtates upon their return, then approved friends have done, if their Aſſeſſements and voluntary contributions be conſidered? I undertake not to direct in this caſe, but I intreat God, to make the Parliament and City wiſe and circumſpect in this particular.
4 I moſt earneſtly importune your care, for the better and ſtricter obſervation of the Sabbath, and I heartily commend worthy Nehemiah, as your patern of imitation in this practice. The waies and courſes whereby he witneſſed his holy zeal in this kinde, lie open in the Hiſtory, I ſhall not need to ſpecifie them. I beſeech your Lordſhip to ſee to the ſuppreſſion of buying, ſelling and ſporting upon the Lords day. I have often thought upon a ſpeech of that famous ſervant of Chriſt, and Miniſter in this City, learned, humble, holy, publike hearted Dr Staughton, which I had from him in private conference in thoſe times, when the Sabbath, and the obſervation thereof, was decried by the Prelates and profane ſort of men. His ſpeech was this, Should any man give up a Caſtle of ſuch concernment to this Kingdome, as the fourth Commandment is to the ſafety of Chriſtian Religion, he would deſerve to die many deaths. As you love the Lord, and the life of Religion, regard the Sabbath, and let your heart and hand be againſt thoſe doctrines and practices, which tend to the profanation of it.
5. I entirely Petition your utmoſt towards the compounding of our miſerable diviſions about Church affairs. There are not only Congregations of Anabaptiſts, Antinomians and Browniſts in this City connived at; but (as it is commonly and credibly reported) alſo companies of men, who deny the Deity of Chriſt, and divine authority of the Scriptures. I remember that when Gallio was Deputy of Achaia, there was inſurrection made in Corinth againſt Paul, and there were wofull confuſions in the City, but it is added, Act. 18. 17. And Gallio cared for none of thoſe things. God forbid, that either your Lordſhip, or any other Magiſtrate in this City ſhould be thus regardleſſe of our preſent diſtractions. When there was a great breach made in the ground by an earth-quake at Rome, and notice was given, that the gods would not be pacified, except ſomething of ſpeciall worth was caſt into the breach, Marcus Curtius did caſt himſelf in, in love to his Countrey. And I believe that there are very many amongſt our ſelves in this City, both Miniſters and others, who could be content to ſacrifice their lives in this ſervice, to reconcile diſſenting brethren. For alas, alas, Doe not diviſions threaten diſſolution? A Kingdom divided cannot ſtand. My ſoul deſires that London may, in waies of truth and holineſſe, be like Jeruſalem, A City compact together; or (as others render the phraſe) A City that is joyned to it ſelf together, Pſal. 1 22. 3.
For the effecting whereof, I make it my laſt requeſt, that with all your might (as God may be pleaſed to give opportunity) you would promote the ſpeedy ſetling and exerciſe of Church-government. Were the Church bleſſed with the uſe of that Diſcipline, which is according to the minde of Chriſt, in this poſture, it would be terrible as an Army with banners, Cant. 6. 10. By this means profaneneſſe would be cruſhed, ſuperſtition ſuppreſſed, errours checked, Malignancy diſcountenanced, the Sabbath better obſerved, holy Ordinances more purely adminiſtred, and our breaches well healed. Here are motives enough to move every right bred ſon of Sion, to ſet head, heart and hand unto this work. Conſcientious, zealous care in this kinde, will contribute very much to your honour here, and your comfort hereafter. Good Nehemiah thus pleads for himſelf before the Lord, having been induſtrious in this ſervice, Remember me, ô my God, concerning this, and wipe not out my good deeds (my kindeneſſes) that I have done for the houſe of my God, and for the offices thereof, Nehem. 13. 14. Now in this caſe, the counſell of Gods faithfull Miniſters, is to be conſidered. The words of Artaxerxes are notable, Ezr. 7. 21. Whatſoever Ezra the Priest, the Scribe of the Law of the God of heaven ſhall require of you, let it be done speedily. Some (it may be) will catch at this ſentence, and ſay, This diſcovers the drift of Presbyterian ſpirits; you deſire to exerciſe dominion over your brethrens conſciences, and therefore would have all things managed according to your minde? But I muſt take the boldneſſe to anſwer, That this is a notorious ſlander. For we petition nothing, but that which in our conſciences is according to the minde of Jeſus Chriſt, and profeſſe our ſelves willing with the leaſt and loweſt of Saints, to ſubmit unto the Scepter of our Lord and Saviour, not requeſting favour in any thing, repugnant unto the holy Scripture.
This is that advice, which in faithfulneſſe, and with humility I preſent unto your Lordſhips conſideration; and I doe it with the more confidence, becauſe in all particulars it ſpeaks the language of our ſolemn Nationall League and Covenant, which ſhould never be forgotten. And now to conclude all. I beſeech you all (both right Worſhipfull Aldermen, and right worthy Citizens) to conſider ſeriouſly how far my counſell directed to the Lord Major concerneth you every one. O that God would give you all with one heart to ſay unto his Lordſhip (as it was once ſpoken to Ezra, to quicken a work of Reformation) Ariſe, for this matter belongeth unto thee, we alſo will be with thee. Be of good courage, and doe it, Ezr. 10. 4 For my part, I ſhall uſe no more words, but thoſe of David to Solomon (relating to Templework) 1 Chron. 22. 16. Ariſe therefore and be doing, and the Lord be with thee.
FINIS.
End of the text · Simeon Ashe, Real Thankfulness (1645)