GOD is All-ſufficient unto himſelf, and ſtandeth not in need of any of his creatures, to add any excellency unto him, any more then the Sun doth of the light of a candle. That which is wholly of him, can contribute nothing at all unto him. He hath all perfection Infinitely; all the perfections of the Creatures (without the finite bounds and limits wherein they injoy them) Eminently, in himſelf.Pſal. 16 2. Pſal 50 12 Job 22 2. R • m. 11 35. Our goodneſs extendeth not unto him. It he be hungry he will not tell us; for the world is his and the fulneſs thereof; can a man be profitable unto God, as he that is wiſe is profitable to himſelf? Who hath firſt given to him, and it ſhall be recompenced to him agaim?

Yet though the Lord be thus wholly ſelf ſufficient, and do not receive any thing from the creatures, yet he is pleaſed graciouſly to communicate himſelf unto them in ſeveral prints and degrees of goodneſs, as the Sun ſheddeth light upon thoſe bodies, from whence it receiveth no retribution at all

But of all Creatures he hath choſen his Church Deut 4 7. Iſa 43 11. to be neareſt unto him, and to participate moſt of him; that is, a ſociety of men which he hath • Pet, 2. 9. formed for himſelf to be a-choſen Generation, a royal Prieſthood, an holy Nation, a peculiar People. As the Sun manifeſteth its light unto us in the Moon, more then in any other of the Stars; ſo the Lord, his Goodneſs and Wiſdom in the Church more then in any other Creatures.

And now, as the Moon receiving light from the Sun doth not ſwallow it up, and bury it, but reflecteth it, and as it were, reporteth and publiſheth it abroad unto the world: So the Lord having ſhewed mercies unto the Church, requireth that they be not buried in oblivion, but that the glory and praiſe of them be acknowledged unto him. Great Luminaries have certain Beams as pipes and channels, through which their light is derived and diffuſed upon others. Thanksgiving is the Beam of an illightned ſoul, whereby it maketh report of thoſe mercies, which from the Father of light hath been ſhed abroad upon it. Every thing naturally returns to its original. All Rivers run into the Sea, unto the place from whence they come, thither they return to go, Eccleſ. 1. 7. A ſtraight line drawn into length, the further it goes is ſtill the weaker; but in a circle, returning to its firſt point and original, it recovers ſtrength; ſo the Creature, the further it goes from God, is ſtill the weaker, till it return back unto him again. And the beſt way of returning unto him is by praiſing of him; for praiſes are the language of Heaven, where it is that men are pefectly taken home to God.

Yet, as we ſaid, nothing is hereby added unto him, but onely his own glory acknowledged and adored by the Church, as when the Sun ſhines on a Diamond, the luſtre thereof is not encreaſed but reported. And as we eſteem thoſe ſtones moſt precious, which do moſt exquiſitely admit and reflect the ſplendor of that light which ſhines upon them; ſo they are the Lords beſts Jewels (as he calleth them, Mal. 3▪ 17.) which can moſt notably ſet forth the glory of his name as he who can with greateſt eloquence commend the vertues of an excellent perſon, is the beſt Orator, though his Oration doth not put excellency into the perſon, but onely repreſent and ſet it forth unto others.

Not therefore for any advantage or acceſſion unto himſelf (who cannot be a gainer by his creatures) but onely for our benefit and comfort, is the Lord pleaſed to require praiſes of his people, as the window admitteth the light of the Sun▪ not for the benefit of the Sun, but of the houſe into which it ſhineth.

And as God requires this duty at all times of his people, ſo moſt then, when he doth greateſt things for them; and this was the condition of the Church at this time, which Interpreters refer to the State thereof after its return out of Babylon; and therefore in the Syriack and Greek verſions, we finde the names of the Prophets Haggai and Zacharie prefixed, as leading to the times whereunto the mercies here mentioned did relate.

The whole Pſalm is an invitation unto praiſing of God. Arguments thereunto are drawn

Firſt, From Gods general goodneſs to the world, verſ. 4, 8, 9, 16, 17, 8.

Secondly, From his ſpecial Mercy to his Church. 1. In reſtoring it out of a ſad and broken condition, ver. 2, 3. 2. In confirming it in an happy and proſperous eſtate, both temporal, in regard of ſtrength, peace, and plenty, verſ. 12, 13, 14. and ſpiritual, in regard of his Word, Statutes and Judgments made known unto them, ver. 19, 20. Laſtly, Theſe mercies are all commended by the manner of beſtowing them, powerfully and ſwiftly. He doth it by a word of command, and by a word of ſpeed, He ſendeth forth his commandment up on Earth, his word runneth very ſwiftly.

The former part of this happy eſtate together with the manner of beſtowing it, is in theſe words, from which we muſt by no means exclude the conſideration of the latter. And what can be wanting to a Nation which is ſtrengthned with walls, bleſſed with multitudes, hath peace in the border, plenty in the field, and which is all in all, God in the Sanctuary, God the bar of the gate, the Father of the Children, the Crown of the peace, the ſtaff of the plenty, a gate reſtored, a City bleſſed, a border quieted, a field crowned, a ſanctuary beautified with the oracles of God, what can be wanting to ſuch a people, but a mouth filled, an heart enlarged▪ a ſpirit exalted in the praiſes of the Lord? Praiſe the Lord, O Jeruſalem, praiſe thy God, O Sion, &c.

In the words we have three General Parts.

1. A Duty required, and that with an ingemination, praiſe, praiſe.

2. The ſubject of whom required, Jeruſalem, Sion.

3. Arguments enforcing it, drawn from conſideration, 1. Of Gods Relation unto them, as The Lord, that had authority over them, as Thy God, that was in covenant with them. 2. Of the Benefits wrought for them, wherein is conſiderable, 1. The ſubſtance of them, ver. 13, 14. 2. The manner how performed, by a powerful and a ſpeedy efficacy, v. 15.

In the ſubſtance of the Benefits, we have a great Climax and gradation of mercy.

Firſt, Jeruſalem and Sion, which erewhile lay ruinous and deſolate, have now walls, and thoſe walls gates, and thoſe gates bars, and thoſe bars ſtrengthened and made faſt by the hand of God; By all which we underſtand both the material walls and gates newly built by Nehemiah, maugre the oppoſition of Sanballat and Tobiah, Nehem. 2. 8, 9. 6. 1. 7. 1. and alſo the policy and government, which is ſaid to be adminiſtred in the gates, Deut. 21. 19. Amos 5. 15. for the ſtrength, the walls, the gates of a Kingdom ſtands in the righteous adminiſtration of judgment, whereby the throne is eſtabliſhed, Prov. 16▪ 12.

Secondly, Not only ſtrength in the walls, but blesſing in the City within th • m, namely, multitudes of Inhabitants, according to that promiſe, I will ſow the houſe of Iſrael and of Judah with the ſeed of man, and with the ſeed of beaſt, Jer. 31. 27 There ſhall yet old men and old women dwell in the ſtreets of Jeruſalem, and every man with his ſtaff in his hand for very age. And the ſtreets of the City ſhall be full of Boys and Girles playing in the ſtreets thereof, Zach. 8. 4, 5. The ſafety, tranquillity, and péace ſhould be ſo great, as that it ſhould extend to all ſorts of men, even thoſe who were moſt ſubject to fear and danger, old men, old women, Boys and Girles.

Thirdly, Becauſe potent enemies might break the ſtrongeſt gates, though they were of braſs and iron, as the Lord promiſeth Cyrus, Iſ. 45. 1, 2. and being broken in, might eaſily diminiſh the multitudes there, till they be left as a tree bereft of branches on the top of a mountain, till a man be more precious then the golden wedge of Ophir, Iſa. 13. 12. 24. 6. 30. 17. there is further added, Peace in the borders, violence ſhall no more be' heard in thy Land, Iſa. 60. 18▪

Fourthly, Becauſe Famine may do as much harm within, as an enemy in the borders; the ſword without may make them eat their children within, Deut. 28. 53—55▪ therefore plenty is joyned unto peace, he filleth thee with the fineſt of the wheat; the vine ſhall give her fruit, and the ground ſhall give her encreaſe, and the heaven ſhall give her dew, and the remnant of this people ſhall poſſeſs all theſe things, Zach. 8. 12.

Fifthly, Becauſe theſe inferior bleſſings without God, can neither defend nor comfort a people, therefore he is pleaſed to give himſelf unto them, to be their portion; he is Thy God, O Sion; he is pleaſed to own it as his name, The portion of Jacob, Jer. 10. 16.

Laſtly, Leaſt they ſhould be diſcouraged by any preſent difficulties. which might ſeem to render theſe mercies very improbable unto them, he ſtrengtheneth their faith by this aſſurance, that he can with a word of his mouth give being to every one of theſe promiſes, and can ſend forth his commandment as a winged executioner of his will, He ſendeth forth his commandment on earth, his word runneth very ſwiftly.

The main Doctrine of the Text, and work of the day, is the Tribute of Praiſe which we owe unto God for theſe great mercies. It is the glory due unto his name, Pſal. 96. 8. for according to his name, ſo is his praiſe, Pſal. 48. 10.

And it is due to him in the Text upon a double Title.

1. As he is the Lord, for his abſolute greatneſs in himſelf.

2. As he is Thy God, for his relative goodneſs to his Church and People.

In the firſt reſpect it implies an adoring of his excellencies; praiſe him for his excellent greatneſs, Pſal. 150. • . an extolling of his great name, an acknowledging of his abſolute ſoveraignty over us▪ and ſurpaſſing dignity above us, and accordingly abaſing our ſelves in his preſence. I have heard of thee by the hearing of the ear; but now mine eye ſeeth thee, therefore I abhor my ſelf, Job 42. 5. Woe is me. I am undone for I am a man of unclean lips, and I dwell amongſt a people of unclean lips; for mine eyes have ſeen the King, the Lord of Hoſts, Iſa. 6. 5. This is that which our Saviour maketh the principal, and firſt petition in prayer, Sanctified be thy Name; that is, be thou thy ſelf, in all the ways whereby thou makeſt thy ſelf known, glorified by us. To Sanctifie, is to ſeparate and ſingle out unto ſome peculiar and appropriated honor. So Iſrael is ſaid to be a people holy to the Lord, ſeparated as a peculiar people from all others, to know and to ſerve him. Ye ſhall be holy, I have ſevered you from other people, that ye ſhould be mine, Lev. 20. This people have I formed for my ſelf, they ſhall ſhall ſhew forth my praiſe, Iſa. 43. 21. 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 are oppoſed to one another; that which is common is unclean; that which is holy is ſeparated and reſerved unto ſpecial uſe, Act. 10. 14, 15.

To ſanctifie then the Lord, and to make him our fear (as he is called the fear of Iſaac, Gen. 31. 42.) is to acknowledge his infinite, peerleſs, ſurpaſſing, and unparallel'd excellencies and pre▪heminence, and to ſerve him with a peculiar and incommunicated worſhip, to exalt his glorious name above all Bleſsing, and above all Praiſe, as being Lord Alone, Nehem. 9. 5, 6. as being God above All, 1 Chron. • 9. 11. Higher then the higheſt, Eccleſ. 5. 8. there being none holy beſides him, 1 Sam. 2. 2. He is God alone; among the gods there is none like him, Pſal. 68. 8, 10. He is exalted far above all gods, Pſal. 97. 9. Who is a God like unto our God? Mic. 7. 18. Exod. 15. 11. Who ſhall not fear thee, O Lord, and glorifie thy name? for thou onely art holy, Rev. 15. 4.

In the next reſpect it implies, 1. A Rejoycing in him as our onely Good. Rejoyce in the Lord, O ye righteous, for praiſe is comely for the upright, Pſal. 33. 1. So the Prophet concludeth his Tryumphal ſong, Although the Figtree ſhall not bloſſom, neither ſhall fruit be in the Vines, the labour of the Olive ſhall fail, and the fields ſhall yeeld no meat, the flock ſhall be cut off from the fold, and there ſhall be no herd in the Stalls; yet I will rejoyce in the Lord, I will joy in the God of my ſalvation, Hab. 3. 17, 18.

2. A preferring him in our eſtimation infinitely above All, as our ſoveraign and principal end, living, dying, thinking, ſpeaking, working, walking ſo as that he may be glorified in us and by us, Rom. 14. 7, 8.

3. An acknowledging unto him his free and rich grace, in all thoſe manifold mercies, and precious promiſes, wherewith he hath bleſſed us in his beloved, who are leſs then the leaſt of all the goodneſs and truth which he hath ſhewed unto us. For it is of the Lords mercies alone that we are 〈 in non-Latin alphabet 〉 . Phil. de Sacrif. Abel & Cain. vid. Bernard. In Can • ſerm. 13. not conſumed. An humble ſence of our own miſdeſervings, and utter unworthineſs is eſſential unto this duty of praiſing God. The Phariſees thankſgiving had a contradiction in it, God I thank thee, that I am not as other men, or as this Publican: Pride and praiſe are inconſiſtent; whoſoever arrogates to himſelf, derrogates from God; not unto us, not unto us, but unto thy name, we cannot give glory to God, till we diſown it our ſelves, Pſal. 115. 1. when the Apoſtle begins and concludes with thankſgiving, he doth not onely recounts Gods mercy, but his own unworthineſs, I was a Blaſphemer, a Perſecuter injurious; ignorant, unbeleeving, the chief of ſinners; I thank Chriſt Jeſus our Lord; unto the King eternal, immortal, inviſible, the onely wiſe God, be honour and glory, 1 Tim. 1. 12—17.

4. Invocation of his name, and dependance upon his grace, as the onely fountain of all our comforts. Sing, ſhout, publiſh ye, praiſe ye, and ſay, Lord ſave thy people, Jer. 31 7. As prayer makes way for praiſes, when our petitions are anſwered; call upon me in the day of trouble, I will hear thee, and thou ſhall glorifie me, Pſal. 50, 15. So praiſes for mercies paſt do encourage and enlarge the heart to wait upon God for the ſupply of our preſent wants. He hath delivered, he doth deliver, therefore we may truſt that he will yet deliver, 2 Cor. 1. 10.

Laſtly, Obedience to his commands, when the 〈 in non-Latin alphabet 〉 ▪ Clem. Alex. Strom. l. 7. ſence of his ſoveraign Authority over us, as the Lord, and of his ſpecial grace unto us, as our God, doth engage our hearts to glorifie him in an holy converſation; for herein is God honoured, when his ſervants do bring forth much fruit, Joh. 15. 8 Hereby we put to ſilence the ignorance of fooliſh men, and by our good works do cauſe enemies themſelves to glorifie God, as being aſhamed to accuſe their good converſation, 1 Pet. 2. 12, 15. 3. 15, 16. Juſtin Martyr profeſſed that the conſtancyApolog. 1. of the Chriſtian Martyrs was the means whereby he was converted to Chriſt.

We ſee the Duty, and the Title upon which it is due; The Lord, for his Excellencies in himſelf; Thy God, for his Goodneſs unto thee. Let us next conſider the Subject, from whom it is due, Jeruſalem and Sion. God made all things for himſelf, and will have the glory due unto his name from all his creatures Prov. 16. 4. all things are of him, and therefore all things are to him, Rom. 11. 36. But there are three different ways whereby this glory cometh unto him from his creatures.

1. Per modum providentiae, in a way of general 〈 in non-Latin alphabet 〉 ; &c. Chryſoſt. in Pſal. 148. Providence, when the motions, order, influences, beauty, glorious contexture, and admirable co-operation and concurrence of all creatures, unto ſome excellent 〈 in non-Latin alphabet 〉 ▪ or conſummate iſſue, do ſhew forth the wiſdom, power, and goodneſs of that ſupream Moderator, who leadeth ſuch variety of agents unto one end, as the Artificer tempereth many colours unto the ſetting forth of one beautiful Table: And thus Heaven, Earth, Sea, Snow, Ice, Hail, Birds, Beaſts, are ſaid to glorifie and to praiſe the Lord, Pſal. 19. 1, 2. Pſal. 148. 3. 10.

2. Per modum Juſtitiae, in a way of judgment and ſeverity, when the Lord by the power of his Juſtice doth fetch glory out of wicked Angels and men, and doth compulſorily drive them unto thoſe ends which they never intended, as the Smith by his Furnace and Hammer worketh-iron into thoſe ſhapes, unto which it could never have reduced it ſelf; And thus they, whoſe whole ſtudy it is to diſhonour God, when they fly out of the order of his Precepts, do fall under the order of his Providence, and are made by their perdition to bring glory unto him. For this purpoſe, ſaith the Lord unto Pharaoh, have I raiſed thee up, that I might ſhew my power in thee, and that my name might be declared throughout all the earth, Rom. 9. 17. And ſo the ſtrong enemies of God, who had been a terror unto his people, are ſaid to ▪ gloriſie him, when they are reduced to heaps and ruine, never to be built again, Iſa. 25. 2, 3. The Lord in the thing wherein they dealt proudly ſhewing himſelf to be above them, Exod. 18. 11.

3. Per modum Obedientiae, in a way of obedience, when a creature doth voluntarily, actively, intentionally ſet it ſelf to bring glory unto God; and knowing the end unto which God hath ordained it to work, Epheſ. 2. 10. doth accordingly apply it ſelf to conform unto the will of God therein; and thus none can indeed praiſe God, but Jeruſalem and Sion; his name is nowhere ſo great as in Iſrael, Pſal. 76. 1. whether we reſpect his own manifeſtations of himſelf in his word and gracious covenant (which he hath magnified above all his name, Pſal. 138. 2. and which he hath ſhewed unto his Church, and not unto others, Pſal. 148. 19, 20.) or his peoples chearful adoration of him, and truſt in him according to the tenor of that word; and thus they who are called by Gods name, are in ſpecial manner ſaid to be created for his glory, Iſa. 43. 7.

God hath done moſt for them, taken them neareſt unto himſelf, Deut 4. 7. ſet them a part, and fitted them for his own uſe, Pſal. 43. 2 Tim. 2. 2 • . moſt notably revealed himſelf, and the ſecrets of his love unto them, Matth. 11. 25. Pſal. 25. 14. Joh. 14. 21. They are most able to praiſe him, becauſe they have his ſpecial and peculiar favour, called the favour of his people, Pſal. 106. 4. He is their own, and property enlargeth praiſe. Praiſe is the language of Heaven, beſt becomes thoſe who have been partakers of a 〈 in non-Latin alphabet 〉 &c. Baſil. in Pſal. 23 heavenly calling, Heb. 3. 1. Excellent ſpeech is not comely in the mouth of fools, Pro. 17. 7. but praiſe is comely for the upright, Pſal. 33. 1. None can praiſe God in the pit, the living, the living, he ſhall praiſe thee, Iſa. 38. 19. No wicked man, how ſpecious or plauſible ſoever his profeſſions may be, is either ſo awed by the greatneſs, or affected with the goodneſs of God, as to ſanctifie the Lord in his heart, or to glorifie him in his life; his words are fair, his conſcience is foul; his pretences are gaudy and flouriſhing, but his affections are crooked and perverſe; as if a Cook ſhould poiſon his Lords dinner, and in the mean time ſhould garniſh the diſhes with painted or gilded vanities. If we cannot call God our God, if we have not by faith and hope an intereſt in his Covenant and ſpecial Mercies, if we be not by his love, ſhed abroad into our hearts, conformed to his will and ways; flatter him peradventure we may, but glorifie him we cannot; he that ordereth his converſation aright, is the man that offereth praiſe, and glorifieth God, Pſal. 50. 23.

There is one ſpecial thing more to be noted concerning this duty, and that is the ingemination, Praiſe, Praiſe. It teacheth us 〈 in non-Latin alphabet 〉 , Plutar. Apophth.

Firſt, The natural Sluggiſhneſs and indiſpoſition which is in us unto this Duty. Want will make us importunate to obtain good things, but when our wants are ſupplied, how few are there who think of returning praiſes unto God? All the ten Leapers were clamorous for mercy, but there was but one of them, and he a ſtranger that returned glory to God, Luk. 17. 12, 13, 18. We are in this caſe like Fiſhermens Weels, wide at that end which lets in Mercies, but narrow there where we ſhould let out our praiſes. Our Mercies are like Gideons dew on the ground, very copious; our praiſes like his dew on the fleece, very narrow and contracted. Mercies run into us, as Jordan into the dead Sea, where they are all buried in oblivion. The Lord had ſaved Iſrael from ſore bondage in Egypt, multipled his judgments on their enemies, and his merces unto them, had wrought wonders for them, and terrible things which they looked not for; and yet all theſe mercies, multitudes of mercies, wonders, manifold wonders (which of all things make the deepeſt impreſſion upon memory) were all forgotten, and that quickly, neither did they ſay where is the Lord that brought us out of Egypt? Pſal 78. 11. • 2, 43. Pſal. 106. 13, 21, 22 Jer. 2. 6.

Secondly, The ardent zeal of the Pſalmiſt to have God receive his due. The duller mens hearts are, the more importunity ſhould Gods Meſſengers uſe to draw them unto duty. When the Iron is blunt, we muſt put to the more ſtrength, Eccleſ. • 0. 10. Hence thoſe frequent iterations in Scripture to awaken men out of their dulneſs • Samuel, Samuel; Saul, Saul; O Earth, Earth, Earth, hear the word of the Lord, Jer. 22. 29. precept upon precept, precept upon precept, line upon line, line upon line, here a little there a little, Iſa. 28. 13. It is called whetting of the Law, with ſtroke upon ſtroke, often and earneſt inculcating of it, Deut. 6. 7. faſtning of nails, with blow upon blow, Eccleſ. 12. 11. One threatning will not awaken ſtubborn ſinners; we have ſeven upon ſeven, Levit. 26. 18, 21, 24, 28. One curſe will not ſtartle the heart of a proud Phariſee; they muſt have woe upon woe, Matth. 23. 13—29. When the Pſalmiſt hath recounted various mercies, he doth rather wiſh and perſwade, then expect a return of praiſe, and that with a quadruple Ingemination, O that men would praiſe the Lord for his goodneſs, and for his wonderful works to the children of men, Pſal. 107. 8, 15, 21, 31.

Thirdly, the great neceſsity of this Duty; when the Lord calleth often for one thing, we muſt needs conclude that it is unum neceſſarium, one very neceſſary thing. The Hebrew expreſſion of a ſuperlative is by doubling the word, good, good, that is exceeding good; Holy, holy, holy, that is, moſt exceeding holy; thou ſhalt follow Juſtice, Juſtice, that is, thou ſhalt be moſt juſt; ſo here, praiſe, praiſe, ſeems to note a more then ordinary excellency and neceſſity in this Duty.

Fourthly, The manner and meaſure how this Duty is to be performed, Again, again; with redoubled Affections. There is no Affection more copious and multiplying then that of joy; Phil. 4. 4. It enlargeth and expandeth the heart, it breaketh out into ſerenity of countenance, into fluency of expreſſions, into active and vigorous geſtures, as Davids▪ into leaping and dancing before the Ark. If we look into all the Scripture we ſhall ſeldom finde ſo frequent and emphatical ingeminations, as in this of praiſing God. Who is like unto thee O Lord amongſt the gods? who is like thee? Glorious in holineſs, fearful in praiſes, doing wonders? Exod. 15. 11. Awake, awake Deborah, awake, awake, utter a ſong, ariſe Barak, &c. Judg. 5. 12. Bleſs the Lord, O my ſoul, all that is within me bleſs his holy name; Bleſs the Lord, O my ſoul, bleſs the Lord ye his Angels, bleſs the Lord ye his hoſts, bleſs the Lord all his works▪ bleſs the Lord O my ſoul, Pſal. 103. 1, 2, 20, 21, 22. In the laſt Pſalm, containing but ſix verſes, we are called upon thirteen times to praiſe the Lord, Jewels are made of divers precious ſtones couched together: praiſe is a Jewel, a comely, a beautifying thing, Pſal. 33. 1. and we finde one of theſe Jewels are made up of no fewer then ſix and twenty ingeminations, Pſal. 136. praiſe him for his greatneſs, he is the Lord; and again, praiſe him for his goodneſs, he is thy God. If a man ſhew me a precious and ſtately thing, I ſhall be thankful out of curioſity, as for a favor; but if he ſhew it, and then give it, I ſhall be a thouſand times thankful, as for a rare bounty. Great, and Good, and Mine; nothing will move thankfulneſs, if excellency and property will not: The Greatneſs of his power mine to keep me, the greatneſs of his Wiſdom mine to counſel me, the greatneſs of his Grace mine to ſanctifie me, the greatneſs of his Glory mine to ſave me; who ſhould be thankfull, if not they who want nothing? And who can be ſaid to want any thing who have God for their God? The Lord, ſaith David, is my ſhepheard, I ſhall not want, Pſal. 23. 1.

Of this excellent Doctrine I ſhall make theſe two Uſes, and then ſpeak a little to the preſent occaſion, and ſo conclude.

Firſt, We ſhould learn from hence to bewail our long and great unthankfulneſs under as many and wonderful mercies, as ſcarce any Nation under heaven is able to parallel. Unthinkfulneſs is not ſetting ſo high a price as we ought upon a good Land, quiet Habitations, fair Eſtates, peaceable Borders flouriſhing Fields, abundance of Men, Cattel, Wealth, Trade, Strength, and all other good things. Unthankfulneſs for that which the Apoſtle calleth the riches of the world, and the ſalvation of the Gentiles, Rom. 11. 11, 12. for the Oracles of God, the Ark of his preſence, the glorious light of his Goſpel, and powerful means of grace and ſalvation, in abundance of which I know not whether any Countries on the earth can outvy and ſurpaſs this of ours. Unthankfulneſs (which is worſe) in abuſing mercies, waxing fat by them, and then kicking againſt the Author of them, filling our ſelves in our paſtures, and then forgetting God, making them rather the fuel of our lusts againſt him, then the arguments of our love unto him; turning peace into ſecurity, and plenty into exceſs, and grace into laſciviouſneſs, and pardoning mercy into preſumption of ſinning, multitudes making little other uſe of the Goſpel then that which the Goſpel doth abominate, to continue in ſin that grace may abound; to drink poiſon the more freely, becauſe they have an Antidote by them. Nay, which is yet more prodigious, not uſing nor improving mercies when we were in danger to loſe them, when war and deſolation ſhould have taught us to value them▪ to weep, and bleed, and languiſh, and have grey hairs upon us, to be ſet on fire rou d H • ſ. 7 9, 10, Iſa. • 2 25. Exod. 8 15. Ez a 9. 8. Jer 47. 6. 1 Sam. 15. 32. about, and even then to lay nothing to heart, nor to return to the Lord, nor ſeek him for all that; to cement our ſouls and our luſts together with mortar tempered with our own blood and tears, to be wanton and dally with mercies, when they were ready to depart from us; and now when there is reſpite, and the Lord hath given us a little reviving, and put the ſword into the Scabbard, to become thereupon like Agag proud and delicate, becauſe the bitterneſs of death ſeemeth to be paſt; to abuſe outward and inward Liberty, not only with ſenſual exceſs and luxury, but with prodigies of wilde and wanton errors, with a civil War of Doctrines, as before of Blood; this is an aggravation of unthankfulneſs, then which I know not whether there can be an higher given. The not uſing a mercy, is to be unthankful for it; how much more ſad account muſt men give of abuſed mercies? of requiting the goodneſs of the Lord with forſaking of him, the culture and Husbandry, the rain and dew which he hath bebeſtowed upon them with thorns and briars? Deut. 32. 6. Luk. 13. 7 Heb. 6. 7. As the greater heat of the Sun doth more ſpeedily ripen fruit, ſo do great mercies haſten the maturity of ſin, and make them as the rod of an Almond tree, which bloſſometh before other trees, Jer. i. 11. or as a Basket of ſummer fruit, which is quickly ripe, Amos 8. 1. It is a ſwineiſh thing at the ſame time to feed on bleſſings, and to trample them under foot, to live upon them, and yet to defile and deſpiſe them.

Secondly, We ſhould be exhorted unto the careful practice of this excellent Duty. I ſhall not go out of the Text for Motives hereunto.

1. He hath ſtrengthned the Bars of our Gates, we are not by the power or machinations of Enemies devoured or diſſolved, we have yet the face of a potent Nation, notwithſtanding the devices of any to diſſipate our Laws, or to reduce us to confuſion.

2. He hath bleſſed our Children within us, though the ſword have devoured thouſands, and might juſtly have ſwallowed the blood of many more, ſhould the Lord have dealt with us according to our provocations, yet our ſtreets, our fields, our Cities, our Churches are ſtill full, old men with their ſtaves, little children playing in the ſtreets, with as much ſecurity as before.

3. He hath given peace in our Borders. When Ephraim was againſt Manaſſe▪ and Manaſſe againſt Ephraim, no man ſpared his brother, when the Land did eat the fleſh of its own arms, when the ſtrength of battel was poured out in every corner, as if the Lord would have conſumed us all at once, then was he pleaſed to try us once again with the keeping of ſo rich a Jewel as peace. And when thereafter he raiſed up againſt us new Enemies and troubles by Sea, whereby trade was obſtructed, treaſure exhauſted, Proteſtant Religion in danger to be weakned, and unhappy hoſtilities like to have continued amongſt neighbour Nations, which had been before confederate and in amity, this evill likewiſe the Lord put a ſtop unto, and made the Sea, which wrought and was tempeſtuous, quiet and calm again, and thus hath confirmed peace in our borders, and abated the hopes which the enemies of the Reformed Religion had entertained upon thoſe unhappy differences.

4. He hath fed us with the fat and marrow of the wheat, crowned the year with his goodneſs, the fields and the paſtures ſing; he hath ſent a plentiful rain, and refreſhed the earth, the fields and the clouds, and the Sun have been confederate and at an agreement, to empty the bleſſings, wherewith God hath filled them, into our boſoms, according to thoſe gracious promiſes, Hoſ. 2. 21. 22. Zach. 8 12.

5. He ſuffereth us yet to call him our God, he is ſtill in the midſt of us, we have yet the cuſtody of his oracles and liberty of his worſhip; he hath not yet given us a bill of Divorce, nor caſt us out of his ſight, as our ſins have deſerved. What great reaſon have we to ingeminate praiſes, when the Lord is pleaſed to multiply mercies? Who would ever miſtruſt ſuch a God who can ſo powerfully and ſo ſuddenly help? Who would ever provoke ſuch a God who can as eaſily and as ſpeedily deſtroy? Who would truſt in bars and gates, in Caſtles and Armies, in Ships and Navies, and leave him out who is the ſtrength of them all? Who would not truſt in him who is a God near, and a God a far off, a God in the Gate, in the City, in the field, in the border, on the land, on the ſea, whoſe way is in the ſauctuary, and his path in the great waters? Who would not fear thee, O King of Nations, and glorifie thy name? for unto thee it doth appertain, who alone art glorious in holineſs, fearful in praiſes, doing wonders.

I ſhall conclude all with a few words unto you, the Officers and Repreſentatives of this great City, into whoſe hearts the Lord hath put ſo wo thy and pious a reſolution as to appoint this day, in the which to recount his mercies, and to ſpeak good of his name. And albeit your ſelves who are beſt acquainted with the ſtate of the City, and Gods dealings therewith, can more abundantly preſent to your own thoughts, variety of particulars of divine goodneſs then I who am but a ſtranger can, yet give me leave to be your Remembrancer in theſe few.

1. Be pleaſed to look back on thoſe bloody Marian days, when the ſtreets of this City were defiled with the blood of Martyrs, when the bleſſed members of Chriſt were drawn from Cole houſes and Priſons to Stakes and flames, and conſider the indefatigable and crafty endeavors, which have been from time to time by that party uſed (and no doubt they are as unwearied now as ever, though haply they are under new ſhapes and diſguiſes) to reduce us back again. And conſider the purity of Evangelical Doctrine and Worſhip, and the great liberty you now enjoy therein (The Lord pardon, pitty, and rebuke thoſe, who either through ignorance o prophaneſs, do pray the wantons with ſuch a benefit, and abuſe it, to the rending and cauſing of breaches in the Church of Chriſt.)

2. Look on the ſore plagues which have heretofore reigned in this place, emptying the City of all that could fly, and ſending Armies of thoſe that remained weekly to the grave. The City is probably now much more populous, many thouſands of houſes being ſince that time newly erected, and few either of the old or new without Inhabitants; yet for theſe many years this raging diſeaſe hath been baniſhed from this place, when probably it might have been a double Judgment unto you, and you have that bleſſing which the Lord promiſed Jeruſalem, Zach. 8. 5. made good unto you, The ſtreets of the City full of Boys and Girls playing in thoſe ſtreets, where, in the days of peſtilence, graſs grew for emptineſs and deſolation.

3. Look on the late bloody VVars, when the Lord poured out on the Nation the ſtrength of battel, and ſet it on fire round about, Ephraim Manaſſe, and Manaſſe Ephraim, when the people were as the fuel if the fire; you here heard not the prancing of the horſes, nor the rarling of the wheels, you ſaw not the glittering of the ſwords, nor the diſplaying of the Banners, you were not witneſſes of the confuſions which other places ſaw and felt. Your houſes were not ſhaken with the roaring of the Canon, nor your wives made Widows, or your children Orphans by the edge of the ſword: Your City was then like the top of the hill at Rephidim where Aaron and Hur held up the hands of Moſes; no hands lifted up here to fight but onely to pray; no ſiege here, but that about the Throne of Grace, ut ad Deum quaſi manu Tertul. Apol. factâ, precationibus ambiamus orantes; no waring or wreſtling here but that of Jacob with the Angel. This City was as it were the Chappel, the Oratory of the Nation.

4. Look back on the late heavy blows by fire in this City; that ſad and ſudden blaſt by Gunpowder on Tower hill, whereby divers perſons periſhed; thoſe dangerous fires afterwards in other places, unto which the Lord could have given a commiſſion to have ſpread and diffuſed it ſelf into an univerſal conflagration; the merciful rebuke which was upon the fire then, and the ſafety you have ſince enjoyed from ſuch dangers. And truly when I conſider how many Trades there are in this City which deal in combuſtible matters, Powder, Flax, Hemp, Pitch, Tar, Turpentine, Hops, Tallow, Paper, Oyl, and many other like, the caſualties and careleſneſs which may be in many amongſt ſo great a multitude, by knocking of Links, by miſplacing of Candles, by falling down or ſparkling of fire, by blowing out of Tobacco, and many other miſcarriages not eaſily ennumerable, it is an evident demonſtration of Gods watching over ſuch a City, and being himſelf a wall of fire about it, and giving his Miniſters, who are a flame of fire, a ſpecial charge over it, that other fires do not break out in it.

5. Conſider the goodneſs of God to this City, in giving it zealous and faithful Magiſtrates, who make it their buſineſs to be vigilant over the good of this place, who lay next their hearts the proſperity thereof, to encourage vertue, to puniſh and ſuppreſs wickedneſs, to preſerve peace, to prevent prophaneſs, to look to the health and good order of the place.

6. Conſider the goodneſs of God unto you in a learned and a faithful Miniſtry, what endeavors ſome have uſed to cry them down, and to leave this Nation as ſheep without ſhepheards; the copious and abundant light of the Goſpel which ſhineth on this place, this City being filled with the knowledge of the Lord as the waters cover the Sea. If any City in the world may at this day be called as Jeruſalem once was, a City of Truth, a holy Mountain, in regard I mean of the doctrine of truth and holineſs preached therein, then certainly this may. Inſomuch that Forraigners, Hungarians, (Germans, Batavians, others learn our lan guage, and come over to this City, that they may hear your Preachers, and read your Engliſh Divines.

In one word, look unto the concurrence with all Countries at home, all foreign Nations abroad do joyn in, to ſend variety of bleſſings and comforts unto this City. As the beams of the ſun are united in a Burning-glaſs, ſo variety of bleſſings meets from a wide circumference in ſuch a center as this. The Sea ſends you in Fiſh, and the Air Foul, the Fields Corn, and the Paſtures Cattel. Some Countries adorn you with Silks and Jewels; ſome warm you with Furs and Cottens; ſome heal you with Drugs and Balſoms; others comfort and refreſh you with Wines and Spices; ſome ſend in Materials to build your houſes, others ſend you in furniture for your ſhips; read Ezek. 27. and that will ſhew you the benefits of a Celebre Emporium:

And when you have viewed theſe mercies, look on the many and prodigious ſins whereby the Lord is provoked in this place to withdraw theſe mercies from it. Sins made much the more atrocious by the mercies and light againſt which they are committed, Joh. 15. 22. Amos. 3. 2.

Now then, as the Lord hath put into your hearts to conſecrate this day unto his praiſe, and to ſtir up one another to ſpeak good of his name, be pleaſed to ſet your ſelves ſeriouſly about it. Conſider it is not the work of the lips alone (though it conſiſt much in uttering the loving kindneſs, and in ſinging aloud of the goodneſs of the Lord.) Remember what David that great Artiſt in Divine praiſes did, Pſ. 103. 1. He calls upon his ſoul, and upon all that was within to bleſs Gods holy name. Our Mindes ſhould bleſs him by meditation on his goodneſs, and admiration of his mercy; our Heads ſhould ſtudy and contrive what to do to bring honour unto the name of ſo great a God; our Hearts, Wills and Affections ſhould reſolve, to take the cup of ſalvation, to call upon his name, to love the Lord becauſe he hath heard our ſupplication, Pſal. 116. 1. to fear the Lord and his goodneſs▪ Hoſ. 3. 5. conſidering how great things he hath done for us, 1 Sam. 12. 24. Our Mouths ſhould make report what he hath done for our ſouls, for our families, for our Cities, for our people. Our Hands ſhould praiſe the Lord by rendring back out of his own bleſſings (for of his own onely do we give him, 1 Chron. 29. 14.). Some homage and acknowledgment that we hold all from him. We read of the Lords offering, Exod. 35. 21. and of the Lords tribute, Num. 31. 28. Lev. 5. 15. The antients called them 〈 in non-Latin alphabet 〉 , things belonging unto the Lord. It is true, our goodneſs extendeth not unto him, a man cannot be profitable unto God; yet we muſt obey him, though we cannot do him good. Firſt therefore let us give our ſelves unto him, and by a ſolemn covenant become the Lords people, 2 Chron. 23. 16. 2 Cor. 8 5. reſolving as a purchaſed people to live to him, and not unto our ſelves, Rom. 14. 7, 8. and when we have given our ſelves to God, we ſhall more readily give him what ever elſe he requireth; for every thing elſe will follow a mans ſelf. Let us therefore labour for large hearts towards God, to be rich in good works, ready to diſtribute, willing to communicate. No riches are durable, but thoſe that are conſecrated unto God, Iſa. 23. 18▪ Manna in the houſe had worms, Manna in the Tabernacle endured. Ruſt ſe ſ • th on met • al that lies ſtill; keep it in motion and it never ruſteth; there is a ſcattering, Solomon ſaith, which tendeth to encreaſe, Prov. 11. 24. He hath diſperſed, ſaith the Pſalmiſt, he hath given t • the poor, his righteouſneſs endureth for ever, his horn ſhall be exalted with honour, Pſal. 112. 9. Men will buy great honour at a dear rate, Act. 22. 28. Here Alms deeds, which uſe not to be very great ſums exalt a man unto honour. Riches take wings, righteouſneſs onely endureth. Our glory will not go after us, we ſhall carry nothing of our wealth with us, Pſal. 49. 17. but our works will follow us into another world, Rev. 14. 13, when you trade into other Nations, you cannot tranſport their money and treaſure, but if you turn them into other commodities, them you may tranſport to another Country: ſo our ſilver and gold we cannot carry to heaven with us, but turn them into good works, and they will follow you as far as heaven. In trading I ſuppoſe you eſteem it a very fair return if you get one in five, bu • in ſowing you part with one, and haply reap ten in the Harveſt; and to be ſure when the ſowing is on earth, and the reaping in heaven, we ſhall have a better return then Iſaac had, who reaped an hundred fold, Gen. 26. 12. As Sanctuary meaſure was double to other meaſures, ſo Sanctuary returns are double, centuple to other returns.

Ask then your ſouls the queſtion, What ſhall I render unto the Lord, what ſhall I do for ſo good a God? I have my life, my comforts, my ſoul, my heaven from him, what ſhall I do for his name? Remember you have the truth of God, a precious depoſitum which Solomon bids us buy and not ſell, Prov. 23. 23. Countenance it, propagate it as you are able. Hypocrits will be at great charges for a falſe way to heaven▪ thouſands of Rams▪ rivers of oyl, Mic. 6. 7, 8. Be you ready with heart and hand to further the truth. You have it, many places want it; there are places where two, three, four town▪ belong to one Pariſh, where the maintenance of the Goſpel is not twenty pounds a year; many a ſoul may go to hell in ſuch places for want of the Goſpel. Many haply of you are riſen to great eſtates, who may remember ſuch famiſhed Congregations in the Countries where you were born. O then if you have ſeen and taſted how good the Lord is to your ſouls, endeavor to ſnatch others out of the fire that they may taſte of Gods goodneſs too▪ Haply it may lie in your way and power to ſtir up ſuperiors to take ſome courſe in ſo neceſſary a work as this. Shew your ſelves valiant for the truth, ſtudy what may be done to preſerve it, and to remove that deluge of errors which would plunder you of it; remember David▪ Joſiah, Nehemiah what they did for the Houſe of God and the Offices thereof. You have the Meſſengers and ambaſſadors of Chriſt, remember what Hezekiah did, He ſpake comfortably to thoſe that taught the good knowledge of the Lord, 2 Chron. 30. 22. Remember what your ſelves in this City have been famous for, in this buſineſs of encouraging your faithful Miniſters, and as the Lord ſpeaking of the diſtreſs of Jeruſalem, which ſhould have no parallel to liken it unto, ſaid Ariel ſhall be as Ariel, Iſa. 29. 2. ſo let London, in this particular be as London, continue to love, to countenance, to eſteem beautiful the feet of thoſe that bring glad tidings of peace. Shew your honour to the Lord, by your love to his Officers; it will be ſo much the more your crown and comfort, by how much the more they are reproached by others.

Laſtly, You have the poor Members of Chriſt amongſt you. He indeed who was once poor, and was miniſtred unto himſelf, Luk 8. 3. is now in glory; but he is cold, and hungry, and naked, and ſick, and ſuffers in many of his members ſtill, Col. 1. 24. Help them with your bounty as Chriſtians, help them with your orders and Authority as Magiſtrates; where you can do neither, help them with your prayers, with your comforts, as fellow-members; Rejoyce with them that rejoyce, and weep with them that weep; remember, none of us lives to himſelf, none of us dyes to himſelf, we are the Lords workmanſhip, created in Christ Jeſus unto good works, which he hath ordained that we ſhould walk in them. Let it therefore be our chief care and ſtudy to live to the praiſe of his glorious grace, and to ſhew forth the vertues of h • m thot hath called us out of darkneſs into has marvellous light. The more glory we bring unto our Lord on earth, the more glory doth he provide for us in heaven.