[Page 3] I. DAvid, 1. David delivered. a King, and Saint, both which in­title him to an especial interest in Gods good Providence: Kings are his Deputies, Saints his Friends; and David no ordinary King or Saint, but eminent in both relations; an excellent Person,Act. 13. 22. and gracious King, one after Gods own heart, a Type of Christ; and no marvel if such be delivered by him, if God have an especial care of him. The wonder is, how so good a Man, so gra­cious a Prince, should have Enemies and Rebels, should fall into such dangers and afflictions, should need so many deliverances.

But if we consider it well, it's no wonder nei­ther; never was, never will be: For if we look to the eminentest persons in all Ages of the World, from the first man to this day, we shall find that the best of Men and most godly, have ever had many afflictions, many enemies, and many the more for being so. The Prophet com­plains 'twas his case, and that he suffered much be­cause he followed the thing that good was, Psal. 38. 20. And St. Paul assures us, that All (all without ex­ception) that will live godly in Christ Jesus shall suf­fer persecution, 2 Tim. 3. 12. and if there were no other cause, even for their godlinesse: their Ver­tues are a reproach to the wicked world, and can­not well be endured.

But reason enough for it there is besides; for [Page 4] even in the best, there is something amisse; no corn without chaff, nor gold without some dross: All Saints are sinners, and sin will be punished in Gods children soonest of all, he least endures it in them:Psa. 17▪ 14. 'Tis the wicked usually that have their portion in this life, and that come in no trouble like other men, Psal. 73 5. Prosperity in sin is their curse, a sad sign of utter destruction, and the ve­ry next step to Hell fire: But they who are de­signed for Heaven, must pass thither through much tribulation, Act. 14. 22. There is ever an Aegypt in their way to Canaan. Only this is their comfort, that being under his Rod, they are not out of his Care: Afflictions are their Physick; and by them,Prov. 27. 21. like Gold in the Furnace, they gain lustre, and lose no weight, are mended here that they may be saved hereafter. No marvel then if a Saint fall into trouble, if he need deliverance; especially if a King, if a Saint-Royal.

For no state or condition of men in the world is so obnoxious to dangers as theirs: For man by nature is proud and querulous, impatient of go­vernment, greedy of liberty, ever restless and pres­sing after new desires, always displeased with the present, and thirsting after change; scarce any content with their condition. Some are ambitious and would be greater; others covetous and would be richer; have suffered a repulse in some unrea­sonable suits, have been restrained in some exorbi­tant [Page 5] desires; injuries not to be forgiven or for­gotten. Some are necessitous, and so greedy; some revengeful, and will be quarrelling; some envious, some turbulent, and delight in mischief, and many the like. Now all this crowd and throng of in­ordinate passions and humors dischargeth it self upon those in power and place, and hope to find ease by some publick disturbance, which they endeavour by all arts and wayes imaginable, that so in troubled waters they may catch that which quieter times would have derived upon persons of better merit.

And the condition of Kings gives some advan­tage to such designs; for they stand high, all eyes are upon them, nothing they say or do escapes ob­servation and censure; if any thing be amiss (as in the distraction of many cares, and multipli­city of much business, 'tis impossible but that some slips should happen, some errors be committed) they are sure to hear of them to their greatest dis­advantage: a Mote will be▪ called a Beam, a Gnat a Camel; and a few will be multiplied into many.

'Twere happy with the world, were every man as wise as he thinks himself; but the opinion of Wisdome is the greatest part of Folly, and that the common disease of Mankind: And so much the worse, because they ever think themselves wisest in other mens business, are ever complaining [Page 6] they do not their duty, especially Governours, whose great misfortune it is, that if all be well with us by their care and wisdom, we thank our selves for it; if any thing amiss, we blame them; and what fals upon us by our own sins, we usu­ally with great injustice impute to their errors. And which is still worse, if they cannot be justly charged with any miscarriage, yet that helps not: Innocency is no protection for them; their place and power is crime enough to pull them down, others would be where they are, who like the Devil (as St. Bernard) Malunt miserè praeesse, quam feliciter subesse; had rather be miserable in power, then happy in subjection; and then to make way for their ambition, faults must be found, though there be none; and 'tis strange how far impudent calumnies prevail with a discontented people, and gain belief beyond all imagination, ever against sense and reason.

And therefore if you look upon the best of PRINCES in prophane Stories,The best of Princes most exer­cised in Afflicti­ons. you shall find them by these Arts and wayes exercised as much as any, if not more; by Mutinies, Seditions, Rebellions: I forbear instances very obvious, and shall onely touch upon some we find registred in Scripture. And first upon David in the Text.

A vertuous and pious man,DAVID. a great Souldier, a gracious Prince, one that wanted nothing to ob­lige a people to obedience and respect, a man after [Page 7] Gods own heart, 1 Sam. 13. 14. proposed as a pattern to Solomon, with a promise to entail his Kingdome and blessing upon him and his posterity, if he would but walk in his steps, 2 Chron. 7. 17▪ 18. the measure and standard by which the succeeding Princes were judged His heart was not perfect, as my servant Davids; so of many: Or, he did accord­ing to all that my servant David did; so of others, and that was thought commendations enough▪ His Vertues out-lived himself, and many generations fared the better for him; Solomon the Father, and Rehoboam the Son, and many more preserved from utter ruine for his sake. And in the days of Heze­kiah (above Three hundred years after) Jerusalem her self in greatest distress, defended by God, for his own sake, and for his servant Davids sake. 2 Kings 19. 34.

Yet this rare and excellent person, this gracious Prince, the very light of Israel, as his Subjects sti­led him, 2 Sam. 21. 17. was restless all his days; I cannot reckon his troubles, because he himself says they were innumerable, Psal. 40. 12. nor his enemies that hated him without cause, and sought to destroy him wrongfully, for they were mighty, Psal. 38. 19. and more then the hairs of his head, Psal. 69. 4. and that of all sorts, from the gravest that sate in the Gates, (the place of Judicature) vers. 12. down to the Drunkards and very scum of the peo­ple, the one made songs, the other put scorns upon [Page 8] him, Psal. 35. 15. slandered his Person, traduced his Government, which God himself never found fault with; and at last took Arms against him, drove him from his House and Imperial City, forced him to flee he knew not whither, glad to take any way for present safety: And to make up his sor­rows to the full, who should head these Rebels but his dearly beloved Absolom! who drew into conspiracy with him, besides the most of his Sub­jects, even his own familiar friends whom he trusted, which did also eat of his bread; such as he had most obliged, his very Favourites, as he complained Psal. 41. 9. and Psal. 55. 13. where he bemoans his own present distress, and the perfidiousness of his own principal Servants and Councellors, who, with Absalom, sought his Life and Crown: Nay, they suffered him not to die in peace; for Adonijah, another of his darling Sons, obtrudes himself a Successor upon him, without his consent or knowledge, and as it were to bury him alive. 1 Kin. 1. 5, 6.

Thus was this excellent King used.SOLOMON And though he left behind him a Successor, a glorious type of Christ, Solomon, the wisest King that ever was, or ever will be; yet he fared little better. He was himself the wonder, and made his people the envy of the world, by the affluence of all temporal blessings; they had Silver and Gold as stones, 2 Chro. 1. 15. they were multiplied as the sand of the sea, [Page 9] eating and drinking, and making merry, 1 Kin. 4. 20. a state of life one would think that no discontent could lodge with. But peace and plenty, which are thought to make men happy, cannot always make them quiet and content; nor can any benefits though never so great, stop the mouth of ingra­titude and impatience. While all the world thought them the happiest people under the Hea­ven, they murmur and complain at I know not what imaginary burdens, which they call heavy, and a greivous Yoke, 1 Kin. 12. 4. and so little to be endured, that they were ready to break out in­to Rebellion against him, had not God's mercy and his mercy prevented it, even in his time: And he no sooner dead, but ten tribes, for that reason, cast off the Government of his son, with what success we all know.

But these two, David and Solomon, had their faults, and great ones too, for which they were punished! 'Tis true, they had so; but none to provoke their people to disobedience; they were private and Personall, not of publick concernment; their Government was just and moderate, never taxed by God as their faults were; and if this must be assigned a just cause of disturbance, that they were Governed by Men not by Angels, by those subject to humane infirmities like themselves, all the world will be in a combustion, and none left to govern in peace.

[Page 10] But what say you then (in the last place) to Innocency it self, one against whom nothing could be justly objected,Moses. either as a private or publick person? sure he must needs escape the malice and machinations of all male contents! No, he did not; his condition as bad as any. 'Twas Moses I mean; so rare a person, that (as St. Ambrose) he blotted out all that was man in him by the purity of a conversation wholly celestiall. And Josephus tels us, that his affections were so go­verned by wisdome, that he seemed utterly to want them, & that he knew only the names of those pas­ons, which he perceived to be too active in other men. Most certain it is, that he was an excellent person in himself, and an excellent Governor to them: I cannot insist upon his particular Vertues in either kind; sure I am, he wanted none that might oblige his people to obedience. Yet, besides and above all, what a series of Miracles were wrought by God, to give him authority and credit among the people? And sure all this might have been sufficient to se­cure his quiet in a Government so poor and bur­thensome▪ and such as was impossible for any else to manage without the same miraculous assistance of God.

And yet all this could not do it; for notwith­standing all these advantages, what a wearisom life did he lead in a continuall succession of murmur­ings, mutinies, conspiracies, rebellions of persons [Page 11] neither few nor mean, and some of his own blood? How many faults do they charge him with? Am­bition, misgovernment, a design to bring the people out of Aegypt to perish in the Wilderness, as if there wanted graves there, and these reproaches of­ten repeated: And with a wonderfull strange im­pudence they call him Tyrant, a killer of Gods peo­ple, for what's that else? And this more then once or twice, Numb. 14. and Numb. 16. And though God chose him to that command for his very Meeknesse, Ecclus 45. 4. and he was indeed the meekest man upon the face of the earth Num. 12 3. yet he is traduced by them as a Killer of God's people, as a Tyrant; such is the justice of Rebels. It cannot then be thought strange that any after him should suffer under the like calumny that deser­ved it as little: For if any way faulty, 'twas in too much Lenity.

Thus you see how impossible it is for Gover­nours to escape these scourges, whether they de­serve them or no, whether inocent or guilty. For if Moses the meekest, David the best, Solomon the wisest of Kings, felt the smart of popular murmur­ings, tumults and rebellions; persons as excel­lent as ever the world had any, or ever will have; if they could not escape, what good Prince should forfeit his patience by it? think it strange, or be discouraged at it? Or how dare any mis-judge or censure them for it, as if forsaken of God, be­cause [Page 12] abused by men? or designed for utter ruine, because under his fatherly correction. Consider who these were, what they did, and what they suffered, and then let him that dare pronounce amisse of any in their case and condition.

'Tis clear then by what has been said, that the best of Kings may be under the Cross, as much as any, and more than any have been, and certainly wil be so to the world's end; and so will, as much as any, need deliverance, & shal undoubtedly have it, they especially, they before and above others. For they are God's peculiar care, they are his Offi­cers, his Deputies, his honor is concerned in them, and the preservation of them is the good of many; Thou art worth ten thousand of us, say David's Subjects to him, 2 Sam. 18. 3.

But though delivered they shall be, and ever will be, yet 'tis not always at the same time; some conti­nue longer under the Cross, some are eased soon­er: Nor in the same manner and way; some he preserves and supports in danger, and at last gives them safety and peace; others he delivers from danger, by taking them to himself. The first was the Deliverance of the three Children, when they came untouch'd out of the fire; the second of the Maccabees, and thousands more, whom by a glori­ous Martyrdom he took to himself. Great Delive­rances both, but that of the Maccabees much the greater, much the better; when from a fading [Page 13] Crown, a Scepter clouded with cares, and a trou­blesome Life ever tending to Death, they are de­livered up to a Crown of Glory, and a Life Eter­nal in the Heavens. He that looks not on this as the better of the two, deserves neither; and one of the two they, and all his Servants, may be sure of. So that let the troubles of the righteous be many & great, as indeed many and great they usually are, yet first or last, one way or other, and ever to his best advantage, the Lord delivers him out of all, Psal. 34. 18. And so I pass from the Person here deli­vered, to the Lord that delivered him, the second thing proposed to your consideration.

II. THat all Deliverance comes from (him,2. God the Deliverer. from) the Lord, 'twere needless to multi­ply Proofs out of Scriptures, which are but the Re­gisters of his Providence, and you cannot look be­sides them there. And 'tis no lesse apparent unto Reason; for that (with great clearness, and by a degree of evidence even beyond knowledge, as those old Philosophers Hermes and Jamblicus express it) finds that there is a God, and from thence (with as great evidence) demonstrates a Providence. So that should I lead you out of the Church into the Schools of Philosophers, Poets, Historians, Writers of all sorts among the Heathens, you would finde them, by the very instinct and impression of Nature, acknowledging the same truth; ever [Page 14] ascribing all good successes to their Gods, and accordingly giving thanks, offering sacrifices, in­stituting Feasts and Holy-dayes, putting Garlands upon their Images, leaving part of their spoils ta­ken in their Temples: A Truth so visible, that even blind Nature saw it.

But to our great shame and greater grief be it spoken,His parti­cular provi­dence. we have some among us (I hear many) more heathenish than the Heathen, that will not allow God to govern in his own House, that deny him any care of things below; so far from deliver­ing us out of danger, that he neither regards how we come in, or how we get out, nor at all looks after any thing else we are concern'd in. A per­swasion extreamly cross to the common notions of mankind, and impressions of Nature, that wholly makes void and ridiculous the duty we are about, and indeed all other; for 'tis totally destructive of all Vertue, Religion▪ and Government, none of which can possibly subsist, without a belief, a sense, a reve­rence of some Divine Power that will be sure to call for an account of whatsoever we do. Yet they say, these are the great Wits of the time, the onely men of parts among us. I wonder at it; 'twas not so thought of old; the language of the Psalmist els­where imports not any great esteem of them; Nay, he is so far from it, that he wonders at their sottish­ness: O ye bruitish among the people, & ye fools, when wil ye be wise? Ps. 94. 8. He speaks of such as when [Page 15] they do wickedly, say; Tush, the Lord shall not see, neither shal the God of Jacob regard it, v. 7. He wil neither take notice, nor punish, he looks after no­thing here below, we may do what we please for him. Now let who will admire them, yet these are the men he cals bruits and fools, and he doth it not once or twice, but very oft. The fool hath said in his heart, There is no God, Ps. 14. 1. that is, no Judge, no Providence, (as the word there signifies.) And again, Psal. 53. 1. and oft elsewhere, if not in the same words, yet to the same sense and purpose. I hope you will not think the term uncivil, 'tis not mine, but David's. And if you doubt whether they deserve it, you shall have it from a wiser than he, & I hope one they will acknowledge wiser than themselves too, even from Solomon, who being the wisest of all men, might have the priviledge to be bold with them, as one that best knew what they were; yet he brings them in wondring at the re­ward of the Righteous, which they believed little of, and putting upon themselves that scorn and ti­tle, We fools counted his life madness, Wisd. 5. 4. We thought our selves wise in pursuing pleasure without check or restraint, and him mad for not doing as we did: but now we finde▪ (too late in­deed) but find it we do, and that to our confusion and horror, that his Madness was Wisdom; and our Wisdom folly; We fools thought so, but Fools we were, for so thinking. Now what fools say is [Page 16] little to be regarded; the Sun shines though the blind see it not, and a God and Providence there is that sends Deliverance, though the fool say, There is not: and so let the Atheist passe under David's and Solomon's Character, while we to our great comfort (one of the greatest we are capable of in this world) acknowledge, believe, and visibly see, and by experience find, That there is a good Pro­vidence over us that orders all the affairs of the world from the least to the greatest; from Empires and Thrones to the falling of a Sparrow on the ground, and the very numbring of our hairs, as our Saviour S. Math. 10. 29, 30.

That as 'tis He, and He only, that brings us into danger, that lays afflictions on us for our sins; (for who gave Jacob for a spoil, and Israel to the rob­bers? did not the Lord, he against whom they had sinned? For they would not walk in his ways, neither were they obedient to his Law, therefore he hath powred upon them the fury of his anger, and the strength of battel, Isa. 42. 24, 25. Just our case, we served him so, he served us so; our great sins brought his great judgements upon us. And) so againe 'tis He, and He onely, that must remove those afflictions, that must de­liver out of those dangers: For, who is God but the Lord? and who hath any strength to doe it except our God? 'Tis David's question at ver. 31. of this Psalm, and our answer must be, [Page 17] None can do it else, none but he: Neither Men, nor Angels, nor any nor all the Creatures of Heaven and Earth can give it. They may be Instruments in his hand, which he moves, directs, orders, li­mits and restrains, when he will and how he will; he delivers by them if you will; and he too with­out them when he will▪ no Means too weak with him, none strong enough without him; but whether with or without means, 'tis still he that does it, he that delivers, and none else; For the help that is done upon Earth, he doth it himself, as 'tis in the Old Translation Psal. 74. 13.

Sure I am,Application. we found it so; all we did, or could do, toward a settlement proved nothing worth, all attempts vain, no Treaties, no Armies, no Endeavors by our selves or others that wished well to our Peace did us good, though never so probable, ne­ver so hopeful; they were all lost and frustrate, all vanished into nothing. How visible was Gods hand in it, when all rash and unreasonable attempts prospered with some, while others failed in the best and most probable? And either the worst Counsels were followed (as it usually happens when God determines to judge and afflict a sinfull Nation) or the best never prospered, but when brought to ripeness miscarried in the birth. Thus it constantly was, and thus it would have been till we had been utterly consumed, had not he had mercy on us, had he not raised up a Deliverer, [Page 18] never to be mentioned without Honour, nor to be forgotten in the Prayers of all good People, that God would multiply his favours and blessings, both temporal and spiritual, upon his Person and Posterity for many Generations.

But whoever were the Instruments of our deli­verance, we must still remember to raise up our thoughts to him by whose power they wrought it, and give him the glory of all; since nothing is more certain that none did it, none could do it but he; and having this experience of his power and goodnesse, it must be a warning to us here­after, that we loose not our labour in seeking it else­where; that we have patience to wait for it till he is pleased to give it; that we suffer not our eager desires or fears to hasten it, by unlawful means, to purchase it by sin.

VVere we right in our Faith, We must not do evill that good may come of it. we should think it impossible to be had without him (as indeed it is, unlesse he permit it for our greater mischief; for who can resist his will?) and were we right in our Wits, we should not think it worth the ha­ving, but by him; for he that to escape Danger, runs into a sin, is much like the starting Horse, who to avoid a shadow upon one side the way, leaps down a precipice, to his ruine, on the other, and like him that for fear of a lesser, runs into a greater mischief: and to avoid a Pot-gun, throws himself into the mouth of a Cannon. A sad bargain it is, [Page 19] let the State-Atheist think what he will, to buy de­liverance from the greatest temporal mischief, by the least wilfull sin; to save Wealth, Honour, Crowns and Scepters, Life it self, any thing we have, or all, at the loss of our God, at the expence of our Soul, which exceeds the whole VVorld in value, and all it hath in it.

But there is a further degree of Folly in this course, still a greater blindness; for we sacrifice the comforts of this Life, and hopes of a better, (which every wilful known sin robs us of) for just nothing: VVe believe indeed we purchase deli­verance by sin, and think we have it, when at the best 'tis but an exchange of danger, and that too the little for the great; some trouble here, for eternal damnation hereafter: Nay 'tis not al­ways, not oft so much neither, as an exchange of danger, (though that bargain is made sad enough by the disproportion) but a doubling of it if you will; a contracting a new danger by a new sin, and but a running from the old one way, to meet it an­other; a bringing of what we labour to avoid, with more speed and greater certainty upon us.

VVould you have Resolution of a Council of State-Atheists in the case, and see how it sped? You shall find it at the 11 chap. of St. John's Gos­pel, vers. 47. 48. What do we? (say the Priests and Pharisees sitting in Council against our Saviour) for this man doth many miracles, and if we let him a­lone, [Page 20] all men will believe on him, and the Romans shall come and take away both our place and Nation. What was resolved on? what was done upon this? Why, the fear of this danger put them upon a horrid sin, the shedding of most innocent blood, they mur­dered him: And did that avoid the danger they feared by it? No; the Romans did come, and for the punishment of that very sin, took away their place, carried them captive, destroyed their Nation. 'Tis St. Augustine's observation, confirmed by the experience of all Ages.

I will not say it always happens so; a speedy Repentance may sometimes give a stop to the or­dinary course of Gods Judgments; but it very oft, it most commonly happens so, as all Histories wit­ness, and our own Experience can tell us, perhaps in our own particular affairs; in the Publick it hath ever been too too visible, when Reason of State is opposed to God, prudence (falsly so called) and cunning, to Justice and honesty. For when we begin once to distrust that God cannot, or will not provide for our safety, and fall to shift for our selves by such ways as he approves not, we forfeit our title to his good providence, (which one way or other would most certainly save us, did we de­pend upon it) and bring upon our selves the sad effects of distrust, by changing our probable fears in­to certain sufferings, and very oft into the same we run from; for we very seldome do wickedly to [Page 21] prevent a mischief, but that very mischief falls up­on us, as a punishment for that wickedness. A hun­dred instances might be given out of Story, and most mens breasts would be found Registers of this sad Truth, would they be pleased to search them well▪ So clear is that of the Preacher. That wickedness shall not deliver those that are given to it. Eccles. 8. 8.

And therefore if we do indeed believe this most certain truth, That all deliverance is from the Lord, we must shew the fruits of that Faith, when in di­stresse. And if we cannot by good wayes compasse our safety, never strive to do it by ill; but submit, and expect with patience till he is pleased to give it: For then, and not till then, 'twill be a Deliverance, indeed. VVe must not run to the Creature for relief in dangers but to him; nor expect deliverance▪ but from Him, nor seek [...]t but in his way, by him, and at his time: And when we have it, to be sure with David to thank him for it, to pay our Tri­bute where it is due. And so I passe to the last parti­cular proposed, Davids thankfulnesse for his Deli­verance. I will give thanks unto thee (O Lord) among the Heathen, and sing praises unto thy Name.

[Page 22] 3. Davids thankfulnessIII. YOu have had the Person delivered, and He that delivered him; now follows the Duty to be performed upon the deliverance: VVhere we may observe,

• 1. The person performing it, that's David: I will do it, saith he.
• 2. The Duty it self, that's Thanksgiving: I will give thanks.
• 3. The Manner how he will do it, and that is,
• 1. Publickly, diffusively not only in the Church, but among the Heathen too:
• 2. Cheerfully, I will sing praises.

Somthing of each of these in the order proposed. And first of the Person.

4. The Per­son, [I will.]1. I will (sayes David,) and good reason he should, He in the first place, He to lead the way, to give the example. The blessings were publick, and he a publick person, so more concerned in them then any other, yet others concerned too as well as he, though not so much, even in those Dangers that aimed only at his person▪ For that being of publick concernment, his Dangers and De­liverances could be no less: As the Members for the Head, hurt that, and all suffer with it, even the lowest, the meanest, the mischief descends to all and every one, deliver that from danger, and all rejoyce with it, all the better for it, so that if [Page 21] the King have cause to give thanks, if he say I will do it, all and every one of his Subjects must do it too.

'Tis a great shame and folly too, as well as a great sin, so to mind our private as if we had no relation to the publick; no Obligation to mourn for, to endeavour to remove National ca­lamities; or to give thanks and rejoyce for publick Mercies and Deliverances, since the publick inte­rest is each paticular's; for Quod examini expedit, idem api; What's good for the whole, is good for every part: And therefore we should be as thank­full for common blessings, as if they were bestow­ed onely upon us; since we have our full share in them, and in our proportion as much as any. To instance in that which most concerns us; peace is a collection of all temporal blessings, and that's Omnium tota & singulorum, every one hath it as much as any, as much as all: Every one hath by it a comfortable and quiet enjoyment of all that belongs to him, every one hath His person and relations secured from violence, his fortune from rapine; and though He have not so much perhaps as others, yet his All is as much to him as all theirs to them; and these blessings are as full to thee, as if thou onely enjoyedst them; and more to thy Security, because others injoy them with thee. And therefore since every Man is con­cerned in the Benefit, every man must betake himself [Page 24] to the Duty; that's Thankfulness. I will give thanks. The next particular.

2. And here the time is very observable: Our Prophet was no sooner delivered, 2. The Du­ty. [Give thanks.] but he made a right use of that blessing, he fell to his Duty of Thanks for it; a thing not so usuall, either with Kings or meaner persons. For if any disturbance intermit our sinfull pleasures, no sooner that over, but we return to them again, and with more gree­diness. David will not do it; Now (saith he) I see the tempest over, the clouds dispersed, my troubles at an end, shall I wanton it as before? No, I will give thanks unto thee, O Lord.

And this example speaks our duty; for as he did, so must we: In ill we follow Kings fast enough, tread upon their heels, if not out-go them; their example works much upon us, too much; why not in Vertue: why not something at least that way? In a duty so necessary it should, a Duty we cannot avoid without great sin as here we can­not. For Gratitude is an act of Justice, the paying of a debt, and no part of Justice more necessary, even to preserve the very frame of Nature and hu­mane society, which subsist by nothing more, no­thing else, but a mutuall exchange of good offi­ces; take away these, the whole world and all in it must perish: for no Man can live of himself, nor can any thing subsist of it self, there must be a mu­tual gratitude and exchange of offices to preserve all.

[Page 25] But the subject is infinit, should we take it at large; we must restrain it to the present occasi­on, and follow Davids steps as close as we can; his case was much like ours; we equal'd him in danger, let's match him in thankfulnesse; in him great blessings, and great thanks met well toge­ther; we come not behind in mercy, let's not fall short in gratitude. Do it we must, and do it to the full we should; that our Thankfulness may in some measure (at least as far as our ability will carry us) answer his great bounty; since, where much is given, there's not a little required. VVe have his promise indeed, for deliverance out of danger, but 'tis usher'd in with one command to ask it, and followed with another to be thankfull for it, Psal. 50. 15. Call upon me in the time of trouble (there's the command to ask it) and I will hear thee, (there's the promised deliverance; for his hearing is delivering:)▪ And thou shalt praise me; there's the duty enjoyned. The two first are past with us, God be thanked for it. We prayed, we asked, we called; he heared, he delivered. Now remains our duty, our praise and thanks­giving.

A small Tribute,The duty easie. God knows; a duty so easie, nothing can excuse us from it. Other duties want not excuses, have some just impediments in some persons, and at some times; as poverty, impo­tency, sickness, or the like; this hath none▪ can [Page 26] have none: All may do it, and at any time; the rich and the poor, the sick and the well, the lame▪ and the sound: He that wants not an heart, though he want all things else, though a tongue, may yet give thanks and praise; Ipsum voluisse, laudasse est; non enim verba quaerit, sed cor, Aug. in Psal. 134. When all other ways of expressing our thanks fail us, if sincerely and in earnest we would do it, we have done it.2. Little.

And as what he requires is easie, so 'tis little, very little; little in it self, what can be less then Thanks; but compared with his great mercies, then this little is just nothing. The Patriarch Ja­cob confessed to God, that he was less then the least of his Mercies, Gen. 32. 10. Yet he a Gyant in vertue and worth, we, the best of us, but Pig­nies to him; and if He (as great as he was) were less then the least: What are [...]e to his great mercies, but just nothing.

Yet such poor wretches we are, 'tis All we have for him, All we can return to him; and if he will have any thing, he must have this nothing. And so gratious he is, that he calls for it, he ac­cepts it, he is content with this nothing, such as it is: Requires no more from us, then thanks and praise; and a great vouchsafement it is, that he will suffer us to do it, so great and glorious he, so vile and despicable we; yet he will have it, he is pleased with it.

[Page 27] But that too for us, 3. Profitable to our selves. not for himself; we gain by it, not he; 'tis nothing to him, much to us; he is neither the better, if we thank him, nor the worse, if we thank him not; whether we praise or dispraise him, he is still the same; but we are both, better or worse, as we do it, or neglect it; tis ever better with us when we do it, worse when we do it not. Cast any thing up toward Heaven, it falls down upon thee again; send up thanks and praise, and they descend in new favors and blessings; send them not up, and look for no more; Accipiendis indignus, qui de acceptis ingra­tus, Bern Nay look to lose those thou hast, for be sure they will wither and come to nothing; either they will be taken away, or if they stay, they shall not minister comfort, not that very com­fort which in their own nature they seem to bring; they are not, they shall not be blessings to thee; the comfort is gone, and that's not all; they turn to curses, become aggravations of sin, addi­tions to judgement: Such a wretched change doth unthankfulness make.

Do but observe how uneasie some men are in the affluence of all earthly blessings, how fro­ward, how discontent, how little joy they take in them? (and God grant it be not many a mans case amongst us, and even in the enjoyment of our present blessings,) examine the cause, search the root of this mischief, and 'twill be found no­thing [Page 28] but Ingratitude to God for them; who though he leaves the things themselves, yet takes away the blessing, the joy, the comfort of them. And who can say, but that a slight esteem, a negligent ac­knowledgment of his great favors, deserves all this?

Since then this duty of praise and thanks is so profitable, if we do it; so mischievous, if we do it not; since we are happy, if we do it, (for do that, and God will do the rest: Continue to multiply his blessings upon us, preserve what we have, and give more, even more then we need, more then we ask;) and on the other side we are utterly undone, if we do it not; for then there is no keeping of what we have, or if the thing stay by us, the blessing of it will be taken from us, and we shall be as misera­ble in Peace, and much more then we were in war. And as we cannot keep what we have, so we can­not hope for what we want: Our Ingratitude hath stopped the passage, dryed up the Fountain of his Mercies towards us, all our hopes are at an end.

And the case being thus, 'tis most necessary that our next enquiry be, What this duty of thankful­nesse is, and how we may discharge our selves of it as we ought,

[Page 29] GRATITUDE in its general notion,Gratitude. is that vertue, by which we make some convenient or fitting return to another, for some free benefit received from him, and the several acts, parts, or duties of it, are three.

• 1. To acknowledge the benefit.
• 2. To thank and praise the Benefactor.
• 3. To repay him with the like, or some other kindness, as our ability will serve, and opportunity is offered.

So that 'tis in the mind first, then in the mouth, both full of praise and thanks; yet the duty not full, untill it fill the hands too; conceived it must be in the heart, declared it must be by the tongue, perfected it must be by the hand: And that all these may do their parts, we will a little consider them apart,

1. And first,1. In the heart. the root of this lies in the heart, the fountain of every good action: Gratitude must begin there, by an inward acknowledgment and just esteem of the benefit received; not to ac­knowledge, or deny it, is an impudent piece of Ingratitude; to forget it, base; and to under­value it, comes not far behind either. All these sins I fear we have much to answer for; and such as brought our late judgments upon us. Now a [Page 30] just estimate of what we have received, is a reme­dy against all these: For if we find that great, especially in any high measure, we cannot for shame, either deny, undervalue, or forget it; and therefore, that we may do our duty in the busi­ness we are met about, our main, first, and chief­est work must be, to fix upon our hearts a due esteem, a true sense of the worth and value of the great blessing we have lately received from God, and are here met to pay our thanks for; and the best measure of it, is taken from the considera­tion.

• 1. Of the Giver.
• 2. The benefit it self.
• 3. The manner of giving.
• 4. The time when.
• 5. And the persons upon whom bestowed.

All or any of which use either to heighten or lessen a benefit received.

1. And first,1. A due esteem of the Giver. the Giver commends the gift; the hand it comes from, adds value to it: A little favor from a great person is ever much esteem­ed; a small Donative from a Prince, more valued then greater matters from an ordinary person. And there is reason for it; for, besides the honor we get with others to be so valued by those of high esteem, it brings satisfaction and comfort to our [Page 31] selves, especially in our present case between God and us, to have such an assurance, such an earnest of his good will, who is able to do so much for us: It lets us out into new expectati­ons of receiving still more and more, from a bounty so great, so lasting, so boundless, so end­less. Indeed, between men the difference though much, cannot be so much to heighten the bene­fit; not more then between one piece of earth and another, the Mountain and the Molchill at the most; but in the comparison between God and us, we shall be utterly astonished, utterly lost; that he so great, so glorious, so infinite in all per­fections, beyond all we can say or think; should yet vouchsafe to look down upon us, to be kind to us, so poor, so weak, so vile, so despicable Creatures, even nothing, and worse then nothing in comparison of him. What a condescention is this in him? What an honor and comfort to us? How much doth it commend any favour, even the least, to be an earnest of so infinite a bounty? And therefore in all such cases our Gratitude must not arise so much from the solace that na­ture finds in any blessing bestowed upon us, as from the consideration of the bounty and good­ness of so infinite a Majesty towards us.

2. Thus you see the Giver is great,2. Of the Gift. greater then all givers else put together, great beyond compare. What is in the next place, the Gift it [Page 32] self? That's great too; and though all are so that come from him, yet some are greater then others, and this in its kind as great as any, both in respect of the mischiefs we are delivered from, and the Blessings we receive by it. There's no descend­ing to particulars on either side, they are infinite, easie it is to begin to speak of the one, or the other; the Miseries of War, or the Blessings of Peace: But we know not where to end, since both are innu­merable; and the bare names of War and Peace, carry to every mans understanding a summary, a collection of all temporall mischiefs and blessings. And if there be any in Heaven or Hell upon Earth, these are they, and the distance as great; however, they are excellent Hieroglyphicks of both; no two things in the world resemble them better.

So that if we consider what we have escaped, the miseries of War, and of a Civil War, the worst of all wars; and what we have gained, the blessings of Peace, and Kingly Government the best preserver of them; a gracious PRINCE, and together with him our Laws, Liberties, Properties▪ the free exer­cise of Religious Duties, indeed all that is or ought to be dear to a Christian Common-wealth in this world: If we consider I say what he hath removed from us, and what he hath given to us, the Blessing will appear in it self wonderfull; and in its kind, be­yond compare.

[Page 33] 3. And yet his Love and Liberality in the man­ner of bestowing it,3. Of the Manner of giving it. is as wonderful as the Gift it self, and more; and that in a double respect. For first; he did it graciously, freely, Nullo ante­cedente merito, nullo expectato commodo; he saw no­thing in us before to move him to it; he looks for nothing after from us for it, but onely that we should be kinde to our selves in a right use of his benefits; that so we may be capable of more and greater, which we long not so much to re­ceive, as he to give. And

Secondly, Because what he gives in frowns and thunder to others, he hath reached out to us smiling, and in his still voice, what they buy by all the mise­ries of War, and think it a good purchase oft at the expence of much treasure, and a sea of Blood, is freely cast upon us without more cost or trouble then of a few Concessions of a gracious Prince; now so great a blessing at so easie a rate, so much for so little, must needs highly commend his bounty, and make the manner of his giving equal to the gift it self

4 And as the Manner most gracious, 4. Of the Time when. so was the Time too. A little thing seasonably done, deserves much: This was great in it self, gracious in the manner, seasonable for the time; 'tis danger that makes deliverance sweet. Placet cunctis securitas, &c. says St Bernard, Security is pleasing to all, but to him most that feared most; and to be snatched [Page 34] out of the jaws of Death, gives a double Life. This was our case; rescued, when ready to perish, when Church and State, Religion, Learning, Laws, were not only in danger, but already devoured, in the hope and expectation of our enemies; when Atheism, Ignorance and Barbarism, were in a full and fierce torrent, breaking in upon us, and we at the very brink of a remediless confusion, ready to be made the pity and scorn of the whole world, as they stood affected to us; Then, even then, in this pressing necessity, at this most acceptable Time, did the day begin to break, and his mercy to shine upon us; then we first discerned our de­liverance dawning, which, by several gracious steps and degrees, he hath since worderfully per­fected.

5. And as at a Time most seasonable for our necessities,5. Of the Persons to whom. so, to make the mercy on all hands compleat, at a Time too, when we seemed most uncapable of it, most unworthy of it: For who, or what were we, that such a blessing should be cast upon us? not only undeserving, but ill de­serving, and that in a high measure; most worthy to be utterly consumed, most unworthy to be pre­served: And you know the less worth in the Receiver, ever the more favour in the Giver. But to take a right esteem of our selves, we may do wel to consider,

• 1. What our condition was before these Judgments fell upon us.
• 2. What under them.
• 3. What at the time of our deliverance from them.

1. At first,1. What our condition was before our trou­bles. Blessings we had so many, so great, as no Nation under Heaven enjoyed more or greater: But did we grow the better by them? were we thankful for them? Far from it; God knows we forgot many, undervalued more, abused all. In stead of the fruits of so great a bounty, nothing to be seen among us but horrid impudent sins; Non furtiva scelera sed in publicum missa (as the Stoick of his time;) not sneaking, private, concealed sins, as fearing the Laws or shame of the World; but open, publick, and National sins; Drunkenness, Reeling in the streets, Blasphemy sounding in the Market-place, Perjury in Courts of Justice, Churches themselves not free, Pride and Oppressi­on, Luxury and Prophaneness, Lust and Unclean­ness, and what not? But above all, our base In­gratitude amidst the greatest Blessings, ever restless and impatient, complaining of the Times, and murmuring at those under whose blessed Govern­ment we enjoyed them with so great security. Our own hearts must needs witness against us, That the accusation is most just; and 'tis not a time to trifle with our selves, to palliate and exte­nuate our sins, but freely and fully to confess them, if we mean not to make void his present Mercies, [Page 36] and pull yet greater Judgments upon us. This sin made us think our Peace a burden, and gave us no quiet till we had thrown away those inestimable blessings; and for want of other Enemies, with our own hands pull mischief upon our selves, mu­tually scourging and afflicting one another by all the miseries of a bloudy, civil and unnatural War: And thus came his Judgements upon us.

And now to proceed.

2. When Gideon returned from the pursuit of the two Kings of Midian, 2. What un­der them. and had torn the men of Succoth and Penuel with the thorns and bryars of the Wil­dernesse, 'tis said, that with them he taught the men of Succoth, Judg. 8. 16. because afflictions and pu­nishments use to do it, use to teach men Wit and Vertue, use to restrain them from their wicked courses. Did our mutual tearing of one anothers flesh teach us? Had it so good an effect upon us? Alas no: we grew not better, but worse by it; our sins multiplied with, and much beyond our sufferings, especially Atheism, Profanenesse, Sacriledge, Perjury, Oppression, innocent Blood of all Degrees, Vulgar, Noble, Sacred and Royal; not to be men­tioned without tears of blood to bewail it.

So that when we were come to this height of wickedness, and made our selves the reproach of the whole world, what could we in reason expect, but that the full Vials, and the very dregs of his wrath should be poured down upon us, and we [Page 37] utterly destroyed from the face of the earth?

3. Yet so wonderful was his mercy,3. What at the time of our Delive­rance. even in in this state and condition, when our provocati­ons reached up to Heaven, seemed to contend and prevail too, both against his Love and Anger, a­busing the one, contemning the other, and pro­fiting by neither; when thus full ripe for destru­ction, yet, as if he were resolved not to be over­come by our ingratitude, nor suffer any thing to hinder his gracious purposes towards us, he hath, by a Miracle of Mercy, removed his Judgments from us, and becalmed that tempest that lay so heavy upon us, what can we do less then cry out with our Prophet, O that men would therefore praise the Lord for his goodnesse, and declare the wonders that he doth for the children of men. Psa. 107.

And now if we be not wholly drowned in sen­suality, if we be not guilty of a stupidity beyond what humane nature seems capable of, we must needs be highly and passionately sensible of so melting, so surprizing, so amazing a Mercy; so exceeding great in all considerations: So great the Giver, so vile the Receivers; the Gift so great, the Manner so kind, the Time so seasonable, and We so unworthy of it: what can be more to commend it to us? And therefore, if we have but near that relish of it in the heart as we ought, and as it de­serves, it will break out at the mouth, and break out it must into Praise and Thanksgiving: For that [Page 38] was the next part of Davids Gratitude, and must be so of ours.

2. If Gratitude be in the heart,2. Grati­tude in the tongue. if all be right within, something will appear without: If there be that apprehension, that estimation of the bles­sing as it deserves, it cannot be kept there no more then fire in the bosome, it will break out in thanks and praise; the full heart will run over at the mouth, it must have a vent by the tongue: And so indeed it should, both for our own good, and for others too. The tongue was principally given (you know) to set forth his praise and glory, and it concerns us to use it accordingly. We offend with it as much as with any member, and therefore should by it endeavour to make some compensati­on, and take care it be as serviceable as before sin­ful. We pull down Judgments by it, and 'tis but meet we give thanks with it for our Deliverance; else we shall be found guilty of cold affections, dull resentments of his favours: We rob God of his Glo­ry, and others of the benefit of his Mercies to us, for whose sakes we receive them as well as for our own; that they, as well as we, may have comfort­able hopes of Deliverance, when in distresse; and learn by our example to give Praise and Glory to his Name.

[Page 39] Necessary then it is,1. Publick­ly. that the Tongue have its part in the discharge of this duty; our thanks must be vocal, and more then that, they must be pub­lick too and diffusive. David would not pay them privately, and to a few, but publickly, even among the Gentiles in the Church and without, even to all mankinde. He was a Prophet, and foresaw the conversion of the Gentiles, and that the Psalm he composed should be sung to the praise and glory of God among them, that his example should mini­ster matter of thanks to all succeeding ages. But I promised not to meddle with the Prophetical sense at all; the Literal reacheth far enough to our in­struction, and may suffice to teach us to imitate him in publishing our thanks as he did, who (that none might be ignorant of his Gratitude, who had heard of his Deliverance) would do it in the great Congregation, and among much people, Psal 35. 18. He calls to others to assist him, and joyn with him; to do it themselves, Tell the people what things he hath done. Psal. 105. 1. O come hither and hearken, and I will tell you what he hath done for my Soul. Psal. 66. 16. And, O praise the Lord with me, and let us magnifie his name together. Psal. 34 3. O be joyful all the Lands; and many such like. He will do it to every body, that all may praise God as well as he; he will not be ashamed, nor should we, to own and confesse, and acknowledge, and publish his bounty in all places, and before all persons, as [Page 40] occasion and opportunity is offered. A heart truly affected with a sense, and due esteem of his mercy, will do it, cannot forbear to do it, is restless till it have done it. Both publickly and chearfully too, another circumstance in the manner of giving our thanks; of which likewise,

The Prophet gives here an example,2. chear­fully. for he will not onely say, but Sing praises unto his Name; de­clare a joyfulness as well as thankfulness. And so it should be, and so it must be. For as to Feast when God calls to Fast; to sing, when he calls to sigh, is in the Prophet, an iniquity not easily purged, Isai. 22. 12, 13, 14. (To frolick it under his judgments, and to despise them so much, as not to seem sensi­ble of them, is a great sin, and I fear no small part of our former guilt.) So, on the contrary, to carry sour countenances vvhen his shines upon us, to enter­tain his mercies vvith a sullen and sad heart, an unfeeling disposition, or but vvith an indifferency; not to be at all transported, at all moved vvith them, is a sin that deserves a desertion, a recalling of his favors, a doubling his judgments upon us. A sad example vve have in the people of God. Deut. 28. 47, 48. Because thou didst not serve the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things: Therefore thou shalt serve thine enemies in hunger, thirst, and nakedness, and in the want of all things. An heavy doom, and the reason of it is; vvhere there is no joy without, there can be no [Page 41] hearty thanks within. For how can we esteem any thing a blessing that delights us not? And how are we delighted if we shew no signs of joy for it? And how does he value a Deliverance, that ex­presses no comfort he takes in it? This is certainly a great sin, an high provocation of God. What shall we say then to those sowre and over-leaven­ed natures, that with the same countenance keep a Fast and a Festival, a day of Humiliation and Thanks­giving, both alike, with sighs, and groans, and cast down looks; as if griefs and groans were a cer­tain sign of Grace and Godlinesse, when the Devils howl and are tormented.

But I would not be mi [...]aken; 'tis not a profane rejoycing, a sinful mirth we plead for; far be it from us: How much those usual expressions of jollity, singing, feasting, and the like, are abused to Luxury and Riot, Excess and Wantonness, Novimus & Dolemus, (as the Father) we know it, we grieve for it, we detest it as much as any. An horrid sin it is, in stead of thanking God, to sa­crifice to Bacchus; to express Publicum gaudium per Publicum dedecus, as Tertullian of the Heathen: That's to pay thanks with unthankfulnesse, to make Mercy the Mother of Sin, to return evil for good, the worst, the highest, the basest Ingratitude.

The corruption of the best things is ever the worst, and what's most necessary in the use, is ever most dangerous in the abuse: And so 'tis here; abuse [Page 42] Mirth and nothing worse, use it right and nothing better; keep it within its bounds, suffer it not to transport us beyond our duty into sin, and 'tis the Balm of this Life, the Earnest of a better, the Condi­ment and seasoning, that which makes pleasant all actions Moral and Religious.

'Tis an excellent Rule of Life St. Bernard gives, Do well, and be merry; as merry as you will, the more the better; keep to the first, you cannot offend in the second. And let me tell you, that Vertue and Religion are the most chearfull things in the World, however some make them sowr and severe; they are, like God himself, all light and serenity, joy and comf [...]rt, especially in his ser­vice.

God loves the chearful Servant, and who does not? We may judge it by our selves. Who cares for him that goes to his work as if he went to the Stocks or a Prison? All parts of Gods service, even the sowrest and severest (had we time to shew it) are mixed with comforts, and should be perform­ed joyfully; this of Thanksgiving above and be­yond, and more then any: For here we swim with the stream. We are naturally chearful after a mischief avoided, a danger escaped; and being so well prepared for it, should with all alacrity sing out our thanks and his praise, declare an exulta­tion of mind in all innocent and decent expressi­ons of joy and gladness.

[Page 43] 'Twas ever the custome of all mankind to do it, in all Ages and places: Instances are infinite both within the Church and without. But in this hast we need go no further then the Prophet David, who in the Book of Psalms, for his seve­ral deliverances, is ever at [I will sing,] or [O sing unto the Lord:] either doing it himself, or calling others to do it, not coldly or faintly, but zealous­ly and heartily; Sing aloud, make a chearfull noise; Sing lustily unto him with a good courage. But this will not serve the turn neither, unless he call for Instruments, as well as men to assist; Bring hither the Tabret, the merry Harp, and the Lute, blow the Trumpet too, all to incite quicken and enflame his heart and affections, even to a transporting exta­tick joy of gratitude.

We should indeed labour to foment it in us as much as may be, for the greater joy without, the greater sense and esteem of his bounty within; and the greater that is, ever the more, and the more sincere Gratitude; which if it be not heard in our Tongues, is certainly not felt in our Hearts, and therefore there it must be also.

And when this is done, the second part of Gra­titude is performed; the Tongue hath done her part, but all is not yet done; this is but Gratiarum dictio, it reacheth no further then words, and some­thing must be done as well as said.

[Page 44] The thanks of some are vocal enough,3. Grati­tude in the hand. too much, because nothing else, nothing but sound and noise; and better a dumb heart then not sin­cere. Words are a cheap way of payment, and the world delights much in it; Gods benefits are not words, but deeds, and our Gratitude will be found short if it reach not beyond words to deeds. Nay, Honesty and Reason require, that the com­pensation exceed the benefit received, that the re­turn be made both in greater measure, and with greater alacrity (if it may be;) Because he that gave was, not obliged, he that returns, is; the one comes from a free and liberal mind, the other is a piece of Justice, and a Debt: And though we have paid what's due to Justice, in returning as much as we received; yet we are not upon even terms, unless we suffer one kindnesse to beget an­other, and return something over and above, and more then we received. A good man will do it when he can, and have a good mind, an earnest desire to do it when he cannot. And so should we to God, since 'tis impossible to make him an­swerable returns in fact, we must do it in voto, in desire. And though neither our deeds nor desires can in any degree equal his Bounty, but we must needs fall infinitely short in both; yet if we do what we can, and heartily wish we could do more, 'tis accepted with him.

[Page 45] And something (sure) we can do, and that something we must do▪ Now to learn what it is, we must consider; why we were afflicted, and why deliver­ed? afflicted we were for our sins, delivered that we might sin no more. What those sins were that pulled down his judgments upon us, you heard before; how many, how great, how publick, how bold and daring; how our provocations mul­tiplyed with and beyond his judgments. And now being delivered, we must remember, that mercy is ever shewed propter spem, in hope of a­mendment; and therefore take care to avoid those sins hereafter; at least to be sure to prevent their being publick and national any more. For if instead of improving this blessing of Peace to his glory, the good of others, and of our selves, we abuse it to pride and vanities, pleasure and sen­suality, excess and riot, we may be assured it will prove no blessing at all, but an aggravation, both of our guilt and misery, in bringing a worse War, and heavier judgments upon us, then we have yet felt.

But this is not all,2. In doing good. we have more to do, to be thankful as we should, then this; then barely to avoid sin; we must do good too. For the general end of all his blessings upon us, his mercies to us, and deliverance of us, of what kinde soever, is to lead us to a holy, vertuous, and religious life, St. Luk. 1. 74, 75. We are brought into danger and distress, [Page 46] because bad, delivered that we may be better. And this is the right giving of thanks, the best return we can make him, and the best esteemed by him: And so (you see) there is much more required to make up this duty, then words; much before, and much after, the heart before, and after the hands. If the first (the heart) be wanting, words are but wind, not better, nor so innocent as the pratling of a Parrat. Gratitude is heartless without the one, and lame without the other. When either is want­ing (the heart or hands) the Tongue is an Hypocrite, and gives lies instead of thanks; real thanks are good deeds, and they praise him best, that obey him best.

But now among those many duties a good life comprehends,1. By gi­ving. and we in gratitude are obliged unto; some are more seasonable, more proper for this time and occasion. And to make the choice, we shall especially consider, that as God hath done great things for us, so it is necessary we do something again for him: As he hath given to us, so we to give to him. Alas, how can that be! since our goods reach not to him, he needs them not. True indeed, but His do; the poor need, and by them our goods reach even to Him too. We relieve him in the poor, visit him in the sick, cloath him in the naked, redeem him in the prisoner: For in that we do it to these, we do it to him, Matth. 25. 45. And no time more seasonable to do it in, none fitter then this: [Page 47] That at a publick rejoycing none may be sad, nor fast when others feast: And therefore, being cheered, refreshed, and comforted our selves, let us cheer, refresh, and comfort others; and being delivered our selves, let's deliver others from distress and want; those especially that have suffered in the late disturbances, the sick, the maimed, the lame, the desolate Widows and Children of such as fell in the Ser­vice. Let's be sure to make them (as well as our selves) sensible of Gods favors to us: Let the bless­ings of peace distil from the head to the skirts, to the very meanest among us: Works of Charity are a proper sacrifice of thanksgiving at such a time as this.

But besides giving, 2. For­giving. there must be forgiving too, a duty at this time as seasonable as the other, if not more; for it is the best part of our Gratitude to God, and the most acceptable to him, and we shall be without excuse, if we do it not. For shall God forgive us Thousands of Talents▪ sins many in number, great in weight? And shall we stick at a few pence, a few petty injuries of our Brethren, neither great, nor many; but such as for number or weight can stand in no comparison with ours against him? Shall God, so great, so glorious, after so high and many provocations, condescend to be at peace with us, and give us an assurance of it, by removing his judgments, and crowning us with many blessings? And shall we (poor worms) [Page 48] be at enmity among our selves for trifles, and that to the hazard of all the comforts of this life, and hopes of a better? Shall we retain the memory of former unkindnesses, and make a Publick Act of Oblivion, which we expect a publick lye; without either fear of God, or shame of the World? This is not to have peace, or enjoy it; but with great in­gratitude to throw it at him again; it is but to change one war into another, the open into secret, hostility into treachery; and, by pretending peace and kindness, to smooth the way to supplantation and injury, the most base, serpentine, unmanly thing in the World.

And therefore I beseech you, take care that we▪ strip our selves of all unruly passions, that we may have peace within, peace from turbulent, revenge­ful affections: For unless we have this, what's outward peace worth? Certainly no more to thee then health in the City, when the Plague is in thy bosome. Let's all seriously and sadly look back, consider, and bemoan one another: For what we have mutually done and suffered from each other; let's all be sorry for it, and all mend, perfectly for­giving what's past, and returning to as great a kind­ness as ever, and a greater then ever; that so, by all mutual good Offices we may make amends for our former Animosities.

It hath been our custom indeed (and more shame for us) to forget benefits, to write them in [Page 49] sand, but injuries in marble; we must now invert the order, write Gods benefits in marble, others in­juries in sand, if we write them at all; never for­get the one, never remember the other; that's the best, the most Christian memory, which (as Caesars) forgets nothing but injuries: We should all do it, and Princes above all; for it becomes a Publick Fa­ther, to look upon all as sons, upon the Prodigals, with more kindness and tenderness, when they once come to themselves, acknowledge their er­rors, when he sees them returning, though afar off, to run, and meet, and caress them; to call for the Ring and the Robe; to set some marks of favour up­on them more then ordinary, that may give assu­rance to the World and them, that the promises made them, were not the effects of necessity, but the fruits of a gracious Princely minde, inviolably resolved to outdo all his Promises and Engagements.

Lastly,3. By per­severing in both. and to conclude, Let every one of us (I beseech you) think upon these and the like du­ties, which this time and occasion call for, and continue them at all times. Gratitude is not the business of a day or year, but of our whole life. Benefits new and fresh, are usually entertained by us with warm affections, but (more shame for us) a little time cools them, deads them: And dangers are too oft at once past and forgotten; or if we set apart a time, a Day of Thanksgiving (as now we do) when that is past, commonly our thanks pass [Page 50] with it, and we return to our old vanities again. David does not so, he gives a better example; he says, I will give thanks, I will begin, (and indeed he had begun before he said it) but he says not when he will end, he sets no time for that; nor could he, because it should have none, it should be without end: And therefore elsewhere he is at it; Every day will I give thanks un­to thee, and praise thy Name for ever and e­ver, Psal. 145. 2. 'Tis undecent, and in­deed unjust, our Thanks should be transitory, when the Benefit is lasting. Now that, (if we for­feit it not by unthankfulness) lasts as long as wee; we are, and ever shall be, the better for it; For had we perished in the danger, we had utterly lost the benefit of this and all succeeding Mercies. Our Thanks then should last as long as it lasts, and that's as long as we last, and must not end before us. and therefore let every one of us, as we are obli­ged, take up Davids resolution and practise, and say with him, Praise the Lord, O my soul; while I live will I praise the Lord, as long as I have any being will I sing praise unto my God. Psal. 146. 1. And thus say­ing, and thus doing, we shall continue those Bles­sings upon us, which may make this and succeed­ing Generations happy. Which God, &c.