WHEN God purposeth to plague a people, who haue not beene wise to obserue the day of their visitation, and by faith and conuersi­onIer 15. 2. to hide themselues: such as are appointed vnto death, must vnto 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 haue beene chasiened sore, yet wee haue not Psal. 118. 18. beene deliuered vnto death: and that neither Plague nor Sword, nor Famine, nor Captiuity, nor any other [Page 2] noysome euill hath so farre preuailed ouer vs, 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. what can we say lesse then this to others? Praise yee Psal. 34. 3. the Lord with me, and let vs magnifie his Name together.

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

Hence it is, that God expostulateth with his people, Heare, O Heauens, and hearken, O earth, for I haue nouri­shed Esa. 1. 2. and brought vp children, but they haue rebelled against me: And that Christ cryeth out against the vnthankfullLuke 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 vnto them, saying, Surely I brought thee vp out of the Land of Egypt, and redeemed thee out of the house of seruants, and I haue sent before thee Moses, A­ron Mic. 6. 4, 5. and 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. people, to presse them not to forget the Lord whichDeut. 8. 10. 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. is not he thy Father that hath bought thee? yea, hee hath made thee and proportioned thee.

All which courses doe manifest vnto vs 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 haue had, doe not awaite vs. Therefore is it that I haue 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. the 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, 17 and that he would make his Face to shine vpon him, that hee be not confounded. And that he may with the more confi­dence depend vpon God for audience, hee doth take a suruay of those arguments which may giue incourage­ment to him to waite vpon 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 haue 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 haue done it: or thus, Shall I be ashamed at the last to confesse in whom I haue trusted? or shall it bee said, That I haue leaned vpon 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 vpon him for the benefit of the Church in his preseruation and redemption of it, and saith, Thou [Page 4] art 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. yea, thou hast redeemed mee: therefore deliuer mee,Vers. 5. guide me, and draw me out of the Net which they haue priuily laid for me, Thirdly, he looks vpon Gods former dealing with him, and from thence gathereth hope of mercy to come. Thou hast giuen me a soule in loue with thee, for I haue hated them that giue 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 vpon 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 vs downe to the graue. First, because wee should not trust in our selues, 2 Cor. 1. 9. but in thee who raisest the dead: Behold, my case is such, therefore haue mercy vpon 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 vs, 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, haue this rule giuen to vs Blesse (I say) and curse not. In thisMat. 5 44. Prayer then, or Prophecy of Dauid, hee desires that tho­rowRom. 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 [Page 5] Psalme, 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. of 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. in thy presence, as thy Iewels in thy Cabinet. Secondly, he doth come to a particular fauor which God shewed vnto himselfe, & blesseth God for it. And whereas God mightVers 21. say, Why (Dauid) can sweet water and bitter come from Iames 3. 11. the 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 vnto 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 loue 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 haue seene in part how Dauid spent himselfe thorow this Psalme. Though we haue ouerlooked it all, yet we are to deale onely 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 vnto 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 vnto 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 vs; or by being instruments vnder another to further his good mediatly, as man blesseth man; but [Page 6] by 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 vs on to make our selues the more happy by cleauing vnto 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. 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 vpon our selues, and in this Glasse of Gods kind­nesse to Dauid, see the loue of God vnto vs, who, amongst many other fauours, hath heard the grones and sighs of his people for the poore City of London, where so many thousands haue beene swept away as the Dongue of the streets, we may iustly say, Blessed be the Lord, for hee hath shewed maruellous kindnesse towards vs in this our City. As if we should say, It is true, Lord, thou hast▪ shewed thy Psal. 60. 3, 4. people heauy things, thou hast made vs 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 vs from the noysom Pesti­lence, Psal. 91. 3, 4. euen from the Snare of thy hunting Angell: thou [Page 7] hast couered vs vnder thy wings, and wee shall bee safe vn­der thy feathers; therefore blessed be thou Iehouah, and let all thy people say, Amen.

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

Obseru. By how much greater the fauor is which God bestoweth vpon vs, 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 vn­to it, prayeth to God that hee would open his lips that his Psal. 51. 15. mouth might shew forth his praise. And again, vpon 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. and 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. thee because of thy righteous iudgements: yea, so long as he Psal. 146. 1 [...]2. liues, so long as he hath any being, hee will sing praises vnto his God: yea, and hee seemes to haue bound him­selfe vnto it by an humble vow, and therefore hee saith, Thy Ʋowes are vpon me, O Lord, I will render praises vnto Psal. 56. 12. thee. 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 giue God praise with all his heart, as he had promised.

The second thing propounded is this, that euery fa­uour from God doth call for thankes from vs. There­fore is it a duty which is often pressed and patterned in the Scriptures. Paul saith, let your requests be shewed [Page 8] vnto God in prayer with giuing of thankes: and againe,Phil. 4 6. continue in Prayer, and watch in the same with thankesgi­uing: Col. 4. 2. and againe, In all things giue thankes: yea, euen1 Thes. 5. 18. in those things which are matters of humiliation, wee must giue 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. and Aaron, who led the people of Israel like sheepe;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. from Moab, Ammon, and mount Seir; of that one Leper, who turned backe to Christ with praise; of theLuke 17. 15. healed Cripple, who went into the Temple, walking and Acts 3. 8. leaping 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.

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.

1 First, in respect of our selues; because it is all that wee are able (and that from God too) to render vnto God for all the benefits which we receiue from God. Dauid con­sulting with himselfe what he shall render vnto 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. Peace-offrings, which were offerings of thankgiuing to God. When therefore we doe consider, that God is not bound vnto vs (for who hath giuen him first?) and thatRom. 11. 35. whatsoeuer wee doe receiue from God is of his free fa­uour, can we doe lesse for shame then giue him thankes?

2 Secondly, 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 vnto vs. Ther­fore when God deliuered the Israelites out of Aegypt, heeExod. 12. commanded that euery yeere they should keepe the feast [Page 9] of 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. 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. a famous victory ouer the Amalekites, hee said to Moses, Write this for a remembrance in a Booke. SeeingExod. 17. therefore that God requireth a thankfull remembrance of his fauours, as the end of them, we must as cheereful­ly giue 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. yee reade of that generall offering of first fruits in the feast of vnleuened bread, when none must appeare before GodExod. 25. 1, 2, &c. 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. the fire: sometimes of offering a sheafe of the first fruits of Leuit. 23. 10, 17. the Haruest to be brought vnto the Priest: sometimes of the shake offring of two Loaues, baked with Leuen for first fruits vnto the Lord. In Numbers we reade of an heauy offring of a Cake of the first of their dough. In Deutero­nomy Numb. 25. 20. we reade of the first of all the fruit of the earth, that Deut. 26. 2. must 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. gold, 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 haue [Page 10] beene plentifull in this kinde of duty. When the Flouds ceased, thankfull Noah built an Altar, and offered vnto the Gen. 8. 20. Lord. When God renewed his promise to Abraham, he thankefully built an Altar to the Lord in the plaine ofGen. 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. much 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 haue in­couraged vs to this duty.

3 Lastly, 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, Giue vnto the Lord glory Psal. 29. 2. due vnto his name, that is, praise him. Alas, what are we that we should giue to God? We must say with Dauid, Who are wee, that wee should be able to offer willingly to thee 1 Chron. 29. 14. our God? For all things come of thee, and of thine owne hand we haue giuen thee. Yet it pleaseth God to account them gifts: and we know that it is a more blessed thing to Acts 20 35. giue then to receiue. Secondly, God doth not onely 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. 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 vnto the most high. Third­ly,Psal. 50. 14. God doth not onely 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. Goats? 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. Bull. Take a Bullocke at the best, and Praise is better then it, and as with hornes (through the mighty power ofMal. 1. God) will push downe our enemies, and as with hoofes [Page 11] will inable vs to wade thorow any difficulties. Fourth­ly. God doth not onely account our praise a gift, a Sa­crifice, better then a sacrifice, but by it giues vs 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. (saith Iohn) Praise, and glory, and wisdome, and thankes, and honour, andApoc. 7. 11, 12.power, and might, be vnto our God for euermore, Amen. These foure things doe manifest vnto vs the ex­cellency of this duty, to presse vs to lift it vp from the feet of swine, and to set it like a Iewell in our hearts, that it may giue luster vnto our liues and conuersations, and may euidence that we liue to God and not to our selues.

Thus haue I shewed you (in some measure) why wee must praise God for his maruellous great kindnes which he hath shewed vnto vs.

Ʋse. Now therefore let vs be exhorted in the feare of God to sing ioyfully and freely with Dauid, Blessed be our good God, who hath shewed vs maruellous great kindnesse in City, Towne and Country. He might iustly haue giuen vs ouer as a prey to all his Plagues. He might haue sent the Sword Es. 1. 20. to deuoure vs, and brought in the battaile of the Warriour, Es. 9. 5. which is with noise, and with tumbling of garments in bloud. He might haue sent vs 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. of 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 haue their skinne cleaue to their bones, and wither like a stocke. Thus (I say) the Lord might haue done by making an Asses head at fourescore peeces of 2 Kings 6. 25. siluer, and the fourth part of a cab of Doues dongue at fiue peeces of siluer, through a fearefull Famine amongst vs. He might haue made the Plague of Pestilence more won­derfull, and not only seazed vpon some few Cities and [Page 12] Townes amongst vs, but coasted from Dan to Beershebah 2 Sam. 24. by his deuouring Angell, from one part of the KingdomePsal. 91. 3. to the other, to finde out men, and women, and children that might iustly haue beene appointed to dye. What might not God in Iustice haue done vnto vs who are a rebellious and gaine-saying people? Wee must needes say (though God haue looked vpon vs 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 haue Esay 1. 6. sinned, and haue committed iniquity, and done wickedly yea, Dan. 9. 5, 6. we haue 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 haue beene heauy at the whole heart, not­withstandingEsay 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. 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 haue spo­kenPhil. 3. angrily both to our bodies and soules. And how could we doe otherwise? Can the blacke-More change his Ier. 13. 23. skinne, 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. parts amongst vs, we haue had those that are mighty to drinke Wine, and strong to powre in strong drinke. Oh,Esa. 5. 22. how many haue harped vpon that Epicurean string, Come, I will bring Wine, and we will fill our selues with strong Esa. 56. 12. drinke, and tomorrow shall be as this day, and much more a­bundant? How many haue sacrificed their owne distem­pers to others healths? Haue not wee had also too too many of them, who (like fed horses) haue neyed after their Ier. 5. 8. Neighbours wiues, and waited for the twi-light, that they might fill themselues with dalliances on those cursed pleasures of sinne for a season? Haue not wee beene full [Page 13] of 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 vpon the stinking or vaine breath of impostumated mouthes? Or of our Hypocrisie, wher­by we haue beene painted Tombes full of stinking sa­uors? Or of our Security, whereby we haue cryed, Peace, Peace, when we haue 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 loue to say with shame, Bring ye? What shall I speake of ourHos. 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 vpon the workes and whole worship of it? Or of that ignorance which is amongst vs, that makes vs a prey to the Priests and Iesuites, that make vs (I say) need to be taught the first principles of the Word of God, euen Milke and not strong meat; notwith­standing,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 vs, as if we were set to schoole to a thousand Vices: In regard whereof, God may iustly say to vs as to his people of old, Who shall haue Ier. 15. 5, 6. pity vpon 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 vnto vs, and deale with vs accordingly: yet he hath not dealt with vs after our sins, nor rewarded vs according to our iniquities.

As a girdle cleaueth to the loines of a man, so hath GodIer. 23. 11. [Page 14] tied vs vnto him, that we might be his people, and shew­ed his maruellous great kindnesse to the generations to come. Oh therefore let vs 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. that made them, and the strong God of their saluation. Therefore Moses saith, Remember the Lord thy God, for it Deut. 8. 18, 19. is 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. Parliament speech which hee made before his death. So let vs lay the mercies of God before vs, that wee may be moued to be thankfull.

To this end (that I may giue a little light) let vs behold God, either giuing of vs fauours, or remouing miseries from vs. If we would a little see his fauours, let vs consi­der our selues liuing a fourefold life. The first is, a life of vegetation, whereby wee grow: and this putteth vs 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. King of Bashan should set vpon 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. and winde. If hee had but made vs a Hailstone, yet we must haue praised him according to our creation; how much more now, God hauing giuen vs life.

The second, is a life of sense, whereby wee heare, see, [Page 15] smell, and the like, as beasts doe: and this putteth vs in minde of a threefold benefit. First, that God hath giuen vs 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 onely giuen vs this but more: for second­ly, hee hath giuen vs 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 vs the noblest composition of all sensitiue creatures. God might haue made vs 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 vs men and wo­men, after his owne Image, though wee haue defiled it.Gen. 1. 27. Yea, and though hee hath made Plants to excell vs inCol. 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 vnto 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 vs 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 vs 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 euery man would doe what he list. For the redresse of which dis­orders [Page 16] Almighty God hath giuen vs Reason. Yea, and secondly, he hath giuen vs 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 euery 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 vnto vs, blessed be God.

Yet here God hath not left to be kinde vnto vs. 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 vs vp in the instruction and infor­mation Eph. 6. of 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 vnder a most worthy and religious King, vnder whom we haue 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 vs to slight them: but I must not be infinite. Therefore briefly call to minde, that (first) from God the Father we haue the blessing of all his Attributes, by his diuine influence, doing of vs 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 vs; 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 haue rasted such loue, greater then which, knowes no man, that one should dye for his Iohn 15. 13. enemy. Yea, and this his loue he hath manifested by hisRom. 5. 10. obedience Actiue and Passiue to the Father for vs: as it isPsal. 40 6, 7, 8. written, Behold, I come. In the volume of thy Booke it isHeb. 10.[Page 17] written of me, that I should doe thy Will, O God. Yea fur­ther, he doth maintaine all this good, which hee hath done for vs, by the power which the Father hath com­mitted to him, whereby hee ruleth in vs, and ouer-ruleth our enemies. Thirdly, from God the holy Ghost, wee haue the Wisdome of Christ applyed vnto vs by teaching:Ioh. 16. 13. We haue the Righteousnesse of Christ applyed vnto vs by1 Ioh. 3. 24. vnion: We haue the Holinesse of Christ applyed vnto vs byIoh. 3. 5. regeneration: We haue the learned tongue of Christ apply­edEsay. vnto vs by comfort: And the full Redemption of Christ Ioh. 14. 16. applyed vnto vs, by assuring our hearts that wee shall re­ioyce,Ioh. 16. 22. and that no man shall take our ioy from vs. Lastly, from the whole Trinity we haue this benefit, that though all the earth be Gods, yet we are his inheritance, his pre­cious Deut. 32. 9. people, his Iewels, his chiefe Treasure. This swal­lowethDeut. 26. 18. vs vp, and it may thus bee valued, that the SaintsMal. 3. 16, 17. of God, who were wiser then we, haue rather chosen toPsal. 135. 4. be seruants of God with sorrow, then otherwise to bee in great places without it, as Moses.

Thus haue I stirred you vp, to look vpon God, giuing of vs fauours. Now doe but cast your eyes about, vnto more kindnesses, and see him remouing miseries from vs. And this I shall shew in two particulars: First, in de­liuering vs 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 vs 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. 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. were assigned to keepe the memory of it vpon aExod. 12. set day: and Moses, as a thing worthy the speaking of,Exod. 18. 8. told Iethro of it, and often rubbed it vpon 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.

First, 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 vnder their enemies hands, that they might cry aloud, stretch out their throats till they were hoarse, and waite vpon 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. fetters, and made him grinde in the prison house. Abel inGen. 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. aduantage ouer the men of Iabesh-Gilead, would2 Sam. 11. 2. haue all their right eyes, that hee might bring shame vpon Is­rael. Haman being prouoked by Mordecay, thought itEst. 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. sonnes 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 vs from it both past and approching. As for times past, how powerfull and louing hath God shewed himselfe, in smiting our enemies vpon the cheeke Psal. 3. 7. bone, and disappointing them of their hopes. Some through maleuolence would haue brought disgraces to [Page 19] our 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. the 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 haue beene the ruine of Prince and people? Who could deli­uer vs from this but God? He that must do it, must haue 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 vs, either to affright vs, or else, as from the top of Pisgah, to looke towards our Land of Canaan, with a desire to plant themselues, and root out vs 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. Lord, 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 [Page 20] the 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. wrath vpon a Land in bloud; and a pleading against a people Ezek. 38 22. with 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 euery particular vpon 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 haue bloud, and that in abundance, and stremes answerable to the iniqui­ties which haue gone before; as when he saith, Hee will make his Arrowes drunke with bloud, and his Sword shall eat Deut. 32. 42. flesh. Secondly, it is the Plague of wofull euils, or the noisome Pestilence, as the Psalmist calleth it. For it poyso­nethPsal. 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 haue such a malignant quality as o­ther poysons haue; for then (as they doe in some de­grees or other) it would seaze vpon 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 haue 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 haue not done all that busi­nessePsal. 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. which 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 [Page 21] danger 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 vnto the Country by disorderlinesse. But these must know, that if they bee now appointed vnto 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 vs may say with the Psalmist, which some change, A thousand hath fallen besides mee, and ten thousand at my Psal. 91. 7. right hand, but it hath not come neere me. And where it hath come, may say, I haue beene as Aaron, standing be­twixt Numb. 16. 48. the liuing and the dead, but the Name of the Lord hath Prou. 18. 10. beene a strong Tower: And many that had the Pestilence, and are yet escaped may say, We haue been sore afflicted, [Page 22] but it is thou (Lord) which hast not deliuered vs to death: For man is not Lord ouer the spirit, to retaine the Eccles. 8. 8. spirit, neither hath he power in the day of death: And all of vs, who haue 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 giue it vnto 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. wrath against the day of wrath, and the declaration of the iust iudgement of God: What good haue they by it, what good can they haue by it? If he deny it vnto 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. things worke together for their good; and so whether they Rom. 8. liue or dye they are the Lords. Rom. 14. 8.

You haue now (so farre as I intended) as in a little Map, a glimpse of the world of those kindnesses which God hath shewed to vs. Let vs 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. and ye know what they said of Mannah, Our soules are Numb. 11. 6. dried vp, and we can see nothing but this Man: and againe,Numb. 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 vs rather heare our good God speaking vnto vs, and saying, Haue I beene a wildernesse vnto thee, or an vnpleasant land? Ier. 2. 31.

If you shal aske me, What good it wil do vnto vs thus to [Page 23] behold God in his mercifull kindnesses vnto vs? Truly▪ they will be excellent meanes to subdue the pride of our hearts, and to make vs 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. his very word, yet they persisted in their course. The iustice of God doth it not, for though God brought one Plague after another vpon Pharaoh, which made him stoope for the present (as many haue 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 vpon. Though Iustice follow vs 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. Is not my word (saith God) like an hammer and like fire? Ier. 23. 29. The 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 vs and mould vs 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. and purge away the filth of sinne, that the graces of God may be shed into vs, or (at the least) shine from vs, and a­mongst the rest this iust thankfulnesse.

Well (say you) I see that God (blessed for euer) hath beene maruellous kinde vnto me, I haue 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 giue 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 loue of God. [Page 24] No man will freely and ioyfully acknowledge, that all goodnesse, in what estate soeuer comes from God alone, except we loue God. We see ordinarily, if men happen to receiue kindnesses from them they loue, or desire not to be beholding vnto, 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 euery 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. saying, They haue for life, yea for my life, layed downe a necke, yea, their owne necke, vnto whom not onely I giue thankes, but all the Churches of the Gentiles. So like­wise Dauid, when he had professed, saying, I loue the Lord, Psal. 116. 1, 12. he presently sheweth it, and saith farther, What shall I ren­der vnto the Lord for all his benefits? Oh therefore let vs labour to winde vp our hearts from the loue of the world, 1 Iohn 2. 15. and the things which are in the world, that the loue of the Father may be in vs. And (if we desire to be thankfull) let vs not giue either God, or our soules rest, till we haue found this loue in vs in these fiue particulars.

1 First, in taking any paines, and induring any hardnesse for Gods sake. As Iacob did thinke seuen yeeres troubleGen. 29. 20. nothing for Rachel, because he loued her; and Gods people of old haue indured the losse of Father, Mother, Houses, Lands, Wife and Children for Christs sake, because they loued him: so must we (euery day, and vpon 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 loue him.

2 Secondly, in setting our hearts towards him and vpon him; for where our Treasure is, there will our hearet be al­so. Mat. 6. 21. Of 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. loue thy Law! he presently addeth, It is my meditation con­tinually: so when wee can say, That wee loue God, our [Page 25] thoughts of him will let in comparison of other things, deepe and long: yea we will thinke vpon him sometimes in the night season, and our soule shall receiue com­fort.

3 Thirdly, in highly esteeming the pledges of Gods fa­uour which he hath left with vs, to wit, the Word and Sa­craments. If the wounded Iew in the Parable should haue cast away the two pence which the Samaritan left toLuke 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 vs, if we loue not the word, wherein wee heare our louer speake, and the Sacraments, wherein wee see him speake peace­ably vnto vs.

Fourthly, in being humbly familiar with God, and ac­quainting Iob 12. 21. our selues with him. Where there is loue free fromIob 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 haue such interest in Gods acquaintance, if we loue him, that we must often sup with him, and open our hearts vnto him, both concer­ningApoc. 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 giue me grace so to carrie my selfe, as thou mayest haue the glorie of this thine owne worke. And thou knowest (ô my God) that I haue 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 haue [Page 26] little hope to haue accesse to God in either.

Lastly, we must loue 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 loue by fearing: but it is very true. Perfect loue 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 vnto our consciences, and sayeth vnto our soules that he is our saluation. Blessed Iohn 19. is he that so feareth alwaies, saith Salomon. As Pilate louesIohn 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 loue 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. 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. grieue vs, if wee loue 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, &c him, 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 loue 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 giue vs the in­fluence of his fauour, and the testimonie to our spirits of his most deare presence.

Thus haue I learned you how to loue God, that wee may lay a good ground for the dutie of thankefulnesse, which is to be practised by euery one of vs. Now that we [Page 27] may 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 vpon him; it is to haue Iacobs smooth tongue and Esau's rough hands; it is as bad as to giue 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 vnto 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. did and said.

As concerning that thankes which wee must giue to God in word, it stands in the practise of a double dutie: 1 The 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. feare God, and I will tell you what be hath done to my soule. I called vpon 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.

1 First, we must (as farre as we can) speake particularly of Gods fauours to vs. Euen vngodly men, being ouer­come with Gods kindnesse, and wallowing daily in the midst of his mercies, which are renewed euery morning, willLam. 3. 23. either out of custome, or example, or conuiction speake of them in generall: but wee must do it in particular. As [Page 28] Iacob names them, saying: With my staffe came I ouer this Genes. 32. 10. Iordan, and now haue 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. mightie are broken, and the weake haue 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.

2 Secondly, 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 vs 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 vs 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. hearken vnto me, I will tell you what hee hath done for my soule. And to this wee are exhorted by the Psalmist, say­ing: Sing vnto the Lord and praise his Name, declare his Psal. 96 2. 3. saluation from day to day: Declare his glorie among all Na­tions, and his wonders among all people.

3 Thirdly, 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. be God for the fatnesse of the eartth, and for the dew of [Page 29] Heauen 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. Lord, 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 vs to know the Plague in our owne hearts, and to confesse it, and turne1. King. 8. 38. from it vnto the liuing God.

4 Lastly, 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. Name of the Lord: yea, they are renued euery morning; Lam. 3. 23. and therefore must we say with the Psalmist, In the mor­ning, in the euening, and at noonetide, will I praise thee be­cause Psal. 119. of thy righteous iudgements. Thus haue I taught you how to be thankefull vnto God by Celebration, that is, speaking of Gods praises to others.

2 Secondly, we must be thankfull vnto 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 giue thee thankes, O Father, Lord Math. 11. 25. of Heauen and earth. Now for the better performance of this duty, we must properly doe three things:

1 First, 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 vp­on, [Page 30] vpon 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 giue, though it bee too much for vs (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. him; 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. mercies. Thus ought it to bee with vs. As if wee should say, O my God, how vnworthy am I that I should liue, when so many haue dyed? that I should abound, when so many haue wanted? that I should haue ease, when so ma­ny haue cryed for woe and paine? What am I better then my brethren? No, Lord, I am worse then many thousands, who haue 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.

2 Secondly, 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 vs. As Hannah, when she had borne her Samuel, sings, The barren hath borne 1 Sam. 2. 5. seuen: 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, 17 hast 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 haue cast me into Hell from the wombe, yet thou keptst mee when I hanged vpon my Mothers breast: yea thou hast brought me vp in a Christian Church, vnder Christian Kings, who haue desired to serue God according to thy [Page 31] Word: yea, and thou hast continued the Gospell to mee euen vnto this day: and though I haue 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.

3 Thirdly, 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 vnto thee, O Exod. 15. 11. Lord among the gods! Who is like vnto 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. should he be to vs in praising him. As if wee should say, O our God, let not thy fauours seeme ordinary vnto vs, which thou bestowest vpon vs. It may seeme a small thing to vs, to haue water to our hands, aire to breath in, earth to tread vpon, 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 vs, 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 loue, and so forth.

Thus haue we considered that thankes which we must giue to God in word; yet that is not enough, for it re­maineth that we bee thankfull vnto God in deeds also. And wherein this stands we cannot better learne then by looking into those that haue beene thankefull vnto God in the Scriptures. Now these haue performed a reall [Page 32] thankfulnesse vnto God two waies. First, by studying and caring in what particulars they may shew themselues thankfull vnto 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. 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. giue vnto the Lord? as if he did consult and take care with himselfe how to be thankfull to God. Euen thus must it be with vs, 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 euery stone, and takes thought how to liue and beare about the world (as we say:) so must all of vs whom God hath pleased to deliuer from these dangerous times, either by healing our sores, or by keeping vs 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 haue receiued from thy hands.

2 Thus 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. Mountaines, builded Altars, and imposed fit names vpon their children, that they might in these things regi­ster the kindnesse of God vnto them. Therefore as [Page 33] Ahashuerosh 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 haue a record of fauours, that we telling our soules that such a yeare God did such a kindnesse for thee, and such a yeare, moneth, weeke, or day did he another, to day thou hast receiued one eui­dence of his loue, and yesterday thou diddest receiue ano­ther; wee may not onely 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 (vnder God) was the author of it. And think we not thus of our selues, that there are few who haue done thus before vs. I make no doubt but that thousands of Gods people, of whom the world is not worthy, haue taken thisHeb. 11. course in secret, yea and do take it. And of a good man I haue 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. goodnesse reacheth not to him: onely 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 vnto God) both vnto 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. that they may receiue forgiuenesse of sinnes, and inheri­tance amongst them that are sanctified by faith in Christ. Thus Dauid promiseth vnto God when he saith: Restore to me the ioy of thy saluation, and stablish me with thy free Spirit, Psal. 51. 12, 13. then shall I teach thy wayes vnto the wicked, and sinners shall be conuerted vnto thee. Yea and Peter was commanded [Page 34] thus much when Christ saith vnto him: When thou art Luke 22. 32. conuerted, 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. 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 euery 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. him, for the necessities of the Saints. Thus also must it be with vs who haue 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 vnto 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. to do others bodies good, by thinking who haue en­dured more hardship then wee, and who haue 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. to take off the heauie burthens, and let the oppressed go free, and that ye breake euery 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 [Page 35] of 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. of praise, and call vpon 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. 14 to seeke the Lord God of their fathers with all their hearts, and with all their soules, and they sware vnto 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. hope 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 vs also; wee must bethinke our selues wherein we haue 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 haue committed, and promising to God vpon his assuring of vs his loue vnto vs in Christ Iesus, that we will be carefull to vse our best endeuours, accor­ding to the measure of grace which wee haue receiued, to liue more holily to God, more righteously & iustly in allTit. 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 vnto him, saying, Oh that my wayes were so direct that I might keepe thy Statutes. Psal. 119. 5.

Lastly, as we must renue our Couenant, so when wee haue done, we must with all our strength (and with an humble dependance vpon the vse of Gods meanes for more) resolue and settle our bodies and soules to conti­nue [Page 36] in it, and neuer so to offend so good a God as wee haue done in former times. This is true thankfulnesse in­deede, when out of a feeling of Gods loue, and out of a conscience of our duty to God, wee can say as Dauid, I Psal. 119. haue sworne to keepe thy righteous iudgements, and I haue 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. passing away. Therefore (I say once more) striue wee to the vtmost of that to which God hath enabled vs, and for the rest pray with Dauid, Lord, Stablish mee by thy free Psal. 51. Spirit, which is a Spirit of liberty, and will make vs run the way of thy Commandements.

Thus haue I taught you in some measure to practise this duty of Thankfulnesse. I pray God giue vs 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. 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. in you, that which is pleasant in his sight through Iesus Christ, to whom bee praise for euer and euer; Amen.