In which respect, when we, who now liue, do perceiue that, though wee haue beene chasiened sore, yet wee haue not beene deliuered vnto death: and that neither Plague nor Sword,
In which respect, when we, who now live, do perceive that, though we have been chasiened soar, yet we have not been Delivered unto death: and that neither Plague nor Sword,
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nor Famine, nor Captiuity, nor any other noysome euill hath so farre preuailed ouer vs, but that we may still praise God after the manner of the liuing:
nor Famine, nor Captivity, nor any other noisome evil hath so Far prevailed over us, but that we may still praise God After the manner of the living:
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And that Christ cryeth out against the vnthankfull Leapers, Where are the nine? Hence it is that God is (as it were) driuen to put his people in minde of the fauours which he hath done vnto them, saying,
And that christ Cries out against the unthankful Leapers, Where Are the nine? Hence it is that God is (as it were) driven to put his people in mind of the favours which he hath done unto them, saying,
Yea, hence is it, that good Moses did take such paines with Gods people, to presse them not to forget the Lord which brought them out of the Land of Aegypt, but to blesse him for the good Land which he had giuen them.
Yea, hence is it, that good Moses did take such pains with God's people, to press them not to forget the Lord which brought them out of the Land of Egypt, but to bless him for the good Land which he had given them.
how roundly doth hee take them vp, saying, Doe ye so reward the Lord, O foolish people and vnwise? is not he thy Father that hath bought thee? yea, hee hath made thee and proportioned thee.
how roundly does he take them up, saying, Do you so reward the Lord, Oh foolish people and unwise? is not he thy Father that hath bought thee? yea, he hath made thee and proportioned thee.
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All which courses doe manifest vnto vs our pronenesse to vnthankfulnesse, yea, and our practice of it also (for, what are we better then other people?) Yea,
All which courses do manifest unto us our proneness to unthankfulness, yea, and our practice of it also (for, what Are we better then other people?) Yea,
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and that we stand in neede of continuall prouoking to the good duty of thankfulnesse, that wee may practise it, to the assuring of our hearts that greater Plagues then that which we haue had, doe not awaite vs. Therefore is it that I haue chosen this good example of Dauid, to quicken you to this duty at this time, who in the inioyment of some great deliuerance from some great trouble, in some great City, cryed out with a thankefull heart, Blessed bee the Lord, for he hath shewed maruellous great kindnesse towards me in a strong City.
and that we stand in need of continual provoking to the good duty of thankfulness, that we may practise it, to the assuring of our hearts that greater Plagues then that which we have had, do not await us Therefore is it that I have chosen this good Exampl of David, to quicken you to this duty At this time, who in the enjoyment of Some great deliverance from Some great trouble, in Some great city, cried out with a thankful heart, Blessed be the Lord, for he hath showed marvelous great kindness towards me in a strong city.
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And that he may with the more confidence depend vpon God for audience, hee doth take a suruay of those arguments which may giue incouragement to him to waite vpon God in Prayer. First, he doth looke to that confidence and trust which it hath pleased God to worke in his heart,
And that he may with the more confidence depend upon God for audience, he does take a survey of those Arguments which may give encouragement to him to wait upon God in Prayer. First, he does look to that confidence and trust which it hath pleased God to work in his heart,
or thus, Shall I be ashamed at the last to confesse in whom I haue trusted? or shall it bee said, That I haue leaned vpon the Reede of Aegypt? God forbid: Therefore, O Lord, deliuer me.
or thus, Shall I be ashamed At the last to confess in whom I have trusted? or shall it be said, That I have leaned upon the Reed of Egypt? God forbid: Therefore, Oh Lord, deliver me.
Secondly, hee doth looke to the imployment which Almighty God, in his speciall prouidence hath taken vpon him for the benefit of the Church in his preseruation and redemption of it,
Secondly, he does look to the employment which Almighty God, in his special providence hath taken upon him for the benefit of the Church in his preservation and redemption of it,
Thou hast giuen me a soule in loue with thee, for I haue hated them that giue themselues to deceitfull vanities; yea, thou hast seene my trouble, thou hast known my soule in aduersity, thou hast not shut mee vp,
Thou hast given me a soul in love with thee, for I have hated them that give themselves to deceitful vanities; yea, thou hast seen my trouble, thou hast known my soul in adversity, thou hast not shut me up,
Fourthly, he lookes vpon the extremities of his miseries, saying, Mine eye, my soule, and my belly are consumed with griefe, my life is wasted with heauinesse, and my yeeres with mourning; and so he goeth on.
Fourthly, he looks upon the extremities of his misery's, saying, Mine eye, my soul, and my belly Are consumed with grief, my life is wasted with heaviness, and my Years with mourning; and so he Goes on.
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In this Prayer then, or Prophecy of Dauid, hee desires that thorow shame, feare, horrour, God would so silence and stop their mouthes, that they may not be able to pleade for themselues, or against him. Thus hath Dauid prayed;
In this Prayer then, or Prophecy of David, he Desires that thorough shame, Fear, horror, God would so silence and stop their mouths, that they may not be able to plead for themselves, or against him. Thus hath David prayed;
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Therefore now he falleth to the second part of the Psalme, which is Praise. Wherein you may see, that first, he doth with an holy admiration, set out the fauours which God sheweth to the sonnes of God aboue the sonnes of men that is, the wicked of the world.
Therefore now he falls to the second part of the Psalm, which is Praise. Wherein you may see, that First, he does with an holy admiration, Set out the favours which God shows to the Sons of God above the Sons of men that is, the wicked of the world.
And whereas God might say, Why ( Dauid ) can sweet water and bitter come from the same Fountaine? Didst not thou erst while distrust me? It is true Lord,
And whereas God might say, Why (David) can sweet water and bitter come from the same Fountain? Didst not thou erst while distrust me? It is true Lord,
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but it was my haste, and thou wert pleased to passe it by, and to heare the voice of my prayer when I cryed vnto thee, therefore will I praise thee. Thus hath Dauid praised also:
but it was my haste, and thou Wertenberg pleased to pass it by, and to hear the voice of my prayer when I cried unto thee, Therefore will I praise thee. Thus hath David praised also:
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and to put their trust and confidence in God, assuring them, because hee had tried it and found it true by experience, that the Lord preserueth the faithfull, and plentifully rewardeth the proud doer.
and to put their trust and confidence in God, assuring them, Because he had tried it and found it true by experience, that the Lord Preserveth the faithful, and plentifully Rewardeth the proud doer.
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and not with all that, but only with that Verse propounded, in which hee breakes out into the praise of God for some extaordinary fauour which God shewed vnto him in a strong City.
and not with all that, but only with that Verse propounded, in which he breaks out into the praise of God for Some extraordinary favour which God showed unto him in a strong city.
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But alas, Dauid, canst thou blesse God, who alone is the blesser of men and Angels? No truly, hee cannot doe it by adding any thing to his happinesse immediately, as be blesseth vs;
But alas, David, Canst thou bless God, who alone is the blesser of men and Angels? No truly, he cannot do it by adding any thing to his happiness immediately, as be Blesses us;
And this it pleaseth God to account a blessing of him, to encourage and draw vs on to make our selues the more happy by cleauing vnto him by thanksgiuing.
And this it Pleases God to account a blessing of him, to encourage and draw us on to make our selves the more happy by cleaving unto him by thanksgiving.
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Howsoeuer this we are sure of, that if wee reflect vpon our selues, and in this Glasse of Gods kindnesse to Dauid, see the loue of God vnto vs, who, amongst many other fauours, hath heard the grones and sighs of his people for the poore City of London, where so many thousands haue beene swept away as the Dongue of the streets, we may iustly say, Blessed be the Lord, for hee hath shewed maruellous kindnesse towards vs in this our City.
Howsoever this we Are sure of, that if we reflect upon our selves, and in this Glass of God's kindness to David, see the love of God unto us, who, among many other favours, hath herd the groans and sighs of his people for the poor city of London, where so many thousands have been swept away as the Tongue of the streets, we may justly say, Blessed be the Lord, for he hath showed marvelous kindness towards us in this our city.
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though as yet he could not feele the comfort of it) and fearing that he was not able to praise God answerable vnto it, prayeth to God that hee would open his lips that his mouth might shew forth his praise.
though as yet he could not feel the Comfort of it) and fearing that he was not able to praise God answerable unto it, Prayeth to God that he would open his lips that his Mouth might show forth his praise.
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And again, vpon the consideration of the like fauours, hee doth stirre vp his soule greatly to the same duty, My soule praise thou the Lord, and all that is within me praise his holy name:
And again, upon the consideration of the like favours, he does stir up his soul greatly to the same duty, My soul praise thou the Lord, and all that is within me praise his holy name:
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yea, and hee seemes to haue bound himselfe vnto it by an humble vow, and therefore hee saith, Thy Ʋowes are vpon me, O Lord, I will render praises vnto thee. Why doth he call them Gods Vowes? Surely,
yea, and he seems to have bound himself unto it by an humble Voelli, and Therefore he Says, Thy Ʋowes Are upon me, Oh Lord, I will render praises unto thee. Why does he call them God's Vows? Surely,
The second thing propounded is this, that euery fauour from God doth call for thankes from vs. Therefore is it a duty which is often pressed and patterned in the Scriptures.
The second thing propounded is this, that every favour from God does call for thanks from us Therefore is it a duty which is often pressed and patterned in the Scriptures.
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Paul saith, let your requests be shewed vnto God in prayer with giuing of thankes: and againe, continue in Prayer, and watch in the same with thankesgiuing:
Paul Says, let your requests be showed unto God in prayer with giving of thanks: and again, continue in Prayer, and watch in the same with thanksgiving:
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of Deborah and Barack, after their victory euer Sisera and Iabin; of Iehoshaphat, when his people were deliuered from Moab, Ammon, and mount Seir; of that one Leper, who turned backe to Christ with praise;
of Deborah and Barack, After their victory ever Sisera and Iabin; of Jehoshaphat, when his people were Delivered from Moab, Ammon, and mount Seir; of that one Leper, who turned back to christ with praise;
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When therefore we doe consider, that God is not bound vnto vs (for who hath giuen him first? ) and that whatsoeuer wee doe receiue from God is of his free fauour, can we doe lesse for shame then giue him thankes?
When Therefore we do Consider, that God is not bound unto us (for who hath given him First?) and that whatsoever we do receive from God is of his free favour, can we do less for shame then give him thanks?
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because God requireth it as the end of his blessings, and that which sanctifieth them vnto vs. Therfore when God deliuered the Israelites out of Aegypt, hee commanded that euery yeere they should keepe the feast of the Passeouer;
Because God requires it as the end of his blessings, and that which Sanctifieth them unto us Therefore when God Delivered the Israelites out of Egypt, he commanded that every year they should keep the feast of the Passover;
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the old Persons as it was a Sacrament, and the young Persons as it was a remembrance of their deliuerance out of Egypt. And when God fed them with Mannah, hee appointed that a certaine measure of it should be laid vp for posterity, that they might be thankfull;
the old Persons as it was a Sacrament, and the young Persons as it was a remembrance of their deliverance out of Egypt. And when God fed them with Manna, he appointed that a certain measure of it should be laid up for posterity, that they might be thankful;
Seeing therefore that God requireth a thankfull remembrance of his fauours, as the end of them, we must as cheerefully giue it as God doth iustly require it.
Seeing Therefore that God requires a thankful remembrance of his favours, as the end of them, we must as cheerfully give it as God does justly require it.
Now, why doth the Lord require all this of his people? Surely this is one reason, that hee might shew what reckoning he makes of thankfulnesse for all the mercies which we receiue from his hand.
Now, why does the Lord require all this of his people? Surely this is one reason, that he might show what reckoning he makes of thankfulness for all the Mercies which we receive from his hand.
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as wee may see in Belshazzar: and should not we much more doe it to him to whom all is due? If we looke to good men, they haue beene plentifull in this kinde of duty.
as we may see in Belshazzar: and should not we much more do it to him to whom all is due? If we look to good men, they have been plentiful in this kind of duty.
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When the Flouds ceased, thankfull Noah built an Altar, and offered vnto the Lord. When God renewed his promise to Abraham, he thankefully built an Altar to the Lord in the plaine of Mamre. Agar had learned so much in religious Abrahams house,
When the Floods ceased, thankful Noah built an Altar, and offered unto the Lord. When God renewed his promise to Abraham, he thankfully built an Altar to the Lord in the plain of Mamre. Agar had learned so much in religious Abrahams house,
Alas, what are we that we should giue to God? We must say with Dauid, Who are wee, that wee should be able to offer willingly to thee our God? For all things come of thee,
Alas, what Are we that we should give to God? We must say with David, Who Are we, that we should be able to offer willingly to thee our God? For all things come of thee,
and as with hoofes will inable vs to wade thorow any difficulties. Fourthly. God doth not onely account our praise a gift, a Sacrifice, better then a sacrifice,
and as with hoofes will inable us to wade thorough any difficulties. Fourthly. God does not only account our praise a gift, a Sacrifice, better then a sacrifice,
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Now therefore let vs be exhorted in the feare of God to sing ioyfully and freely with Dauid, Blessed be our good God, who hath shewed vs maruellous great kindnesse in City, Towne and Country.
Now Therefore let us be exhorted in the Fear of God to sing joyfully and freely with David, Blessed be our good God, who hath showed us marvelous great kindness in city, Town and Country.
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and our cockering women to eat their fruit, and their children of a span long; and our Nobles, who are comparable to fine gold, to be esteemed earthen Pitchers;
and our cockering women to eat their fruit, and their children of a span long; and our Nobles, who Are comparable to fine gold, to be esteemed earthen Pitchers;
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and our Nazarites, who were whiter then Milke and purer then Snow, to be blacker then a cole, to haue their skinne cleaue to their bones, and wither like a stocke.
and our nazarites, who were Whiter then Milk and Purer then Snow, to be blacker then a coal, to have their skin cleave to their bones, and wither like a stock.
Thus (I say) the Lord might haue done by making an Asses head at fourescore peeces of siluer, and the fourth part of a cab of Doues dongue at fiue peeces of siluer, through a fearefull Famine amongst vs. He might haue made the Plague of Pestilence more wonderfull,
Thus (I say) the Lord might have done by making an Asses head At fourescore Pieces of silver, and the fourth part of a cab of Dove Tongue At fiue Pieces of silver, through a fearful Famine among us He might have made the Plague of Pestilence more wonderful,
and not only seazed vpon some few Cities and Townes amongst vs, but coasted from Dan to Beershebah by his deuouring Angell, from one part of the Kingdome to the other, to finde out men,
and not only seized upon Some few Cities and Towns among us, but coasted from Dan to beersheba by his devouring Angel, from one part of the Kingdom to the other, to find out men,
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What might not God in Iustice haue done vnto vs who are a rebellious and gaine-saying people? Wee must needes say (though God haue looked vpon vs for good and not for euill) that we are full of sores, from the crowne of the head to the sole of the foot,
What might not God in justice have done unto us who Are a rebellious and gainsaying people? we must needs say (though God have looked upon us for good and not for evil) that we Are full of sores, from the crown of the head to the sole of the foot,
as Daniel saith, Wee haue sinned, and haue committed iniquity, and done wickedly yea, we haue rebelled and departed from thy precepts and from thy iudgements:
as daniel Says, we have sinned, and have committed iniquity, and done wickedly yea, we have rebelled and departed from thy Precepts and from thy Judgments:
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and to our Fathers, and to all the people of the Land. Who sees not that we haue beene heauy at the whole heart, notwithstanding all the Lords chastisements? yea,
and to our Father's, and to all the people of the Land. Who sees not that we have been heavy At the Whole heart, notwithstanding all the lords chastisements? yea,
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euen as wicked King Ahaz in the time of our tribulation, Wee did trespasse more against the Lord, when wee would bee wanton in our Feastings, yea, in our Fastings: as being loth that outward Discipline should speake angrily to our bellies (which are our God ) though God haue spoken angrily both to our bodies and soules.
even as wicked King Ahaz in the time of our tribulation, we did trespass more against the Lord, when we would be wanton in our Feastings, yea, in our Fastings: as being loath that outward Discipline should speak angrily to our bellies (which Are our God) though God have spoken angrily both to our bodies and Souls.
And how could we doe otherwise? Can the blacke-More change his skinne, and the Leopard his spots? then may ye also doe good that are accustomed to doe euill, saith Ieremy. As the Drunkards of Ephraim had a Crowne of pride in it:
And how could we do otherwise? Can the Blackmore change his skin, and the Leopard his spots? then may you also do good that Are accustomed to do evil, Says Ieremy. As the Drunkards of Ephraim had a Crown of pride in it:
Oh, how many haue harped vpon that Epicurean string, Come, I will bring Wine, and we will fill our selues with strong drinke, and tomorrow shall be as this day,
O, how many have harped upon that Epicurean string, Come, I will bring Wine, and we will fill our selves with strong drink, and tomorrow shall be as this day,
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and much more abundant? How many haue sacrificed their owne distempers to others healths? Haue not wee had also too too many of them, who (like fed horses) haue neyed after their Neighbours wiues, and waited for the twi-light, that they might fill themselues with dalliances on those cursed pleasures of sinne for a season? Haue not wee beene full of pride for want of that emptying grace of humility, that God may be all in all? What shall I speake of vaine glory, whereby we liue vpon the stinking or vaine breath of impostumated mouthes? Or of our Hypocrisie, wherby we haue beene painted Tombes full of stinking sauors? Or of our Security, whereby we haue cryed, Peace, Peace,
and much more abundant? How many have sacrificed their own distempers to Others healths? Have not we had also too too many of them, who (like fed Horses) have neyed After their Neighbours wives, and waited for the twilight, that they might fill themselves with dalliances on those cursed pleasures of sin for a season? Have not we been full of pride for want of that emptying grace of humility, that God may be all in all? What shall I speak of vain glory, whereby we live upon the stinking or vain breath of impostumated mouths? Or of our Hypocrisy, whereby we have been painted Tombs full of stinking savours? Or of our Security, whereby we have cried, Peace, Peace,
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as if it were as good a way to Heauen as the best Religion in the world, notwithstanding the abominable idolatry which doth depend vpon the workes and whole worship of it? Or of that ignorance which is amongst vs, that makes vs a prey to the Priests and Iesuites, that make vs (I say) need to be taught the first principles of the Word of God, euen Milke and not strong meat;
as if it were as good a Way to Heaven as the best Religion in the world, notwithstanding the abominable idolatry which does depend upon the works and Whole worship of it? Or of that ignorance which is among us, that makes us a prey to the Priests and Iesuites, that make us (I say) need to be taught the First principles of the Word of God, even Milk and not strong meat;
notwithstanding, that concerning the time we ought to be teachers? I might speake (to the griefe and vexation of our soules and spirits) of a world of other our sinnes, which are as a cloud of witnesses against vs,
notwithstanding, that Concerning the time we ought to be Teachers? I might speak (to the grief and vexation of our Souls and spirits) of a world of other our Sins, which Are as a cloud of Witnesses against us,
In regard whereof, God may iustly say to vs as to his people of old, Who shall haue pity vpon thee (O Ierusalem?) Or who shall be sorry for thee? Or who shall goe to pray for thy peace? Thou hast forsaken me (saith the Lord) and gone backward:
In regard whereof, God may justly say to us as to his people of old, Who shall have pity upon thee (Oh Ierusalem?) Or who shall be sorry for thee? Or who shall go to pray for thy peace? Thou hast forsaken me (Says the Lord) and gone backward:
First, that God hath not made thee a Dwarfe, or imperfect man of parts, but hee hath giuen thee the full feature and proportion of a man, that thou maist be able to doe all the businesse of a man.
First, that God hath not made thee a Dwarf, or imperfect man of parts, but he hath given thee the full feature and proportion of a man, that thou Mayest be able to do all the business of a man.
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If thou wert as little Dauid to combat with Goliah; or if thou didst dwell among the sonnes of Anak; or if Og, the King of Bashan should set vpon thee, who was of the remnant of the Gyants,
If thou Wertenberg as little David to combat with Goliath; or if thou didst dwell among the Sons of Anak; or if Og, the King of Bashan should Set upon thee, who was of the remnant of the Giants,
If by Sight thou couldst not discerne colours; by Hearing, sounds; by Feeling, substances, qualities and quantities; by Smelling, sauours; and by Tasting, meates;
If by Sighed thou Couldst not discern colours; by Hearing, sounds; by Feeling, substances, qualities and quantities; by Smelling, savours; and by Tasting, Meats;
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There are variety of Flowers to fill thy smelling, chaunting of Birds to delight thy hearing, vnmatchable Colours for thy eye, infinite variety of Meates for thy taste,
There Are variety of Flowers to fill thy smelling, chanting of Birds to delight thy hearing, unmatchable Colours for thy eye, infinite variety of Meats for thy taste,
or as Nabuchadnezzar, whom God depriued of his wits for a season, we were worse then beasts ▪ and euery man (I thinke) would rather wish alwaies to mourne, hauing his wits about him,
or as Nebuchadnezzar, whom God deprived of his wits for a season, we were Worse then beasts ▪ and every man (I think) would rather wish always to mourn, having his wits about him,
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We might speake of being borne of religious Parents, to bring vs vp in the instruction and information of the Lord: of being brought vp in a most Christian Church, where we are entred into the publike fellowship of the Saints by Baptisme,
We might speak of being born of religious Parents, to bring us up in the instruction and information of the Lord: of being brought up in a most Christian Church, where we Are entered into the public fellowship of the Saints by Baptism,
Therefore briefly call to minde, that (first) from God the Father we haue the blessing of all his Attributes, by his diuine influence, doing of vs good:
Therefore briefly call to mind, that (First) from God the Father we have the blessing of all his Attributes, by his divine influence, doing of us good:
Yea further, he doth maintaine all this good, which hee hath done for vs, by the power which the Father hath committed to him, whereby hee ruleth in vs, and ouer-ruleth our enemies.
Yea further, he does maintain all this good, which he hath done for us, by the power which the Father hath committed to him, whereby he Ruleth in us, and overruleth our enemies.
And the full Redemption of Christ applyed vnto vs, by assuring our hearts that wee shall reioyce, and that no man shall take our ioy from vs. Lastly, from the whole Trinity we haue this benefit, that though all the earth be Gods,
And the full Redemption of christ applied unto us, by assuring our hearts that we shall rejoice, and that no man shall take our joy from us Lastly, from the Whole Trinity we have this benefit, that though all the earth be God's,
This swalloweth vs vp, and it may thus bee valued, that the Saints of God, who were wiser then we, haue rather chosen to be seruants of God with sorrow,
This swalloweth us up, and it may thus be valued, that the Saints of God, who were Wiser then we, have rather chosen to be Servants of God with sorrow,
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Therefore Ioseph, when he was ready to dye prophesied of it for the Isrelites, and God in a speciall manner came downe from Heauen to send Moses about it:
Therefore Ioseph, when he was ready to die prophesied of it for the Israelites, and God in a special manner Come down from Heaven to send Moses about it:
Sometimes hee left them twenty, sometimes forty, and sometimes seuenty and more yeeres vnder their enemies hands, that they might cry aloud, stretch out their throats till they were hoarse, and waite vpon God.
Sometime he left them twenty, sometime forty, and sometime seuenty and more Years under their enemies hands, that they might cry aloud, stretch out their throats till they were hoarse, and wait upon God.
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The King of Babel hauing Zedechiah in his hands, slew his sonnes before his eyes, put out the eyes of Zedechiah, bound him in chaines, and carried him to Babylon.
The King of Babel having Zedekiah in his hands, slew his Sons before his eyes, put out the eyes of Zedekiah, bound him in chains, and carried him to Babylon.
As for times past, how powerfull and louing hath God shewed himselfe, in smiting our enemies vpon the cheeke bone, and disappointing them of their hopes.
As for times past, how powerful and loving hath God showed himself, in smiting our enemies upon the cheek bone, and disappointing them of their hope's.
Some through maleuolence would haue brought disgraces to our persons, troubles to our liues, vnquietnesse to our mindes by vnchristian aduantages and politique wresting of simple, tolerable,
some through malevolence would have brought disgraces to our Persons, Troubles to our lives, unquietness to our minds by unchristian advantages and politic wresting of simple, tolerable,
And doe wee not call to minde the proud Armado of Spaine in eighty eight, which was (to no purpose) called Inuincible? We were like the Israelites, two little flocks of Kids,
And do we not call to mind the proud Armado of Spain in eighty eight, which was (to no purpose) called Invincible? We were like the Israelites, two little flocks of Kids,
And can we euer forget that Gun-powder plot of Gods and our enemies, which should haue beene the ruine of Prince and people? Who could deliuer vs from this but God? He that must do it, must haue praescience to foreknow the mischiefe, wisdome to supplant it, and power to withstand it:
And can we ever forget that Gunpowder plot of God's and our enemies, which should have been the ruin of Prince and people? Who could deliver us from this but God? He that must do it, must have prescience to foreknow the mischief, Wisdom to supplant it, and power to withstand it:
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Thus hath God defeated our enemies in times past, and hath he not done so for the present? It is not long since Iesuiticall brags were euidences of their hopes,
Thus hath God defeated our enemies in times past, and hath he not done so for the present? It is not long since Jesuitical brags were evidences of their hope's,
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but as Saul had tidings which drew him from the Wildernesse of Maon: so there was a Flea in their eare, which (blessed bee God) hath for the present sent them another way.
but as Saul had tidings which drew him from the Wilderness of Maon: so there was a Flay in their ear, which (blessed be God) hath for the present sent them Another Way.
or else because in the generall (though not in euery particular vpon whom it seazeth) it is an argument of an angry God, who will not bee pacified with the light skirmishes of Feuers, Aches, Gouts, Rheumes,
or Else Because in the general (though not in every particular upon whom it seizeth) it is an argument of an angry God, who will not be pacified with the Light Skirmishes of Fevers, Aches, Gouts, Rheums,
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if we consider that God setteth his extraordinary prouidence on worke, to keepe them that trust in him (if they haue not done all that businesse which he hath for them in this world) from the infection of it.
if we Consider that God sets his extraordinary providence on work, to keep them that trust in him (if they have not done all that business which he hath for them in this world) from the infection of it.
The good do flye out of humble submission, to the vse of those means, which daly experience warrants to be the way to safety, at some times, and to some persons.
The good do fly out of humble submission, to the use of those means, which daly experience warrants to be the Way to safety, At Some times, and to Some Persons.
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And where it hath come, may say, I haue beene as Aaron, standing betwixt the liuing and the dead, but the Name of the Lord hath beene a strong Tower: And many that had the Pestilence,
And where it hath come, may say, I have been as Aaron, standing betwixt the living and the dead, but the Name of the Lord hath been a strong Tower: And many that had the Pestilence,
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And all of vs, who haue felt, heard, seene or vnderstood of the abatements of this noysome euill, may say, Blessed bee the Lord for this maruellous kindnesse;
And all of us, who have felt, herd, seen or understood of the abatements of this noisome evil, may say, Blessed be the Lord for this marvelous kindness;
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What good haue they by it, what good can they haue by it? If he deny it vnto good men, it is as a father denies a knife to a Childe, who knowes not how to vse it.
What good have they by it, what good can they have by it? If he deny it unto good men, it is as a father Denies a knife to a Child, who knows not how to use it.
You haue now (so farre as I intended) as in a little Map, a glimpse of the world of those kindnesses which God hath shewed to vs. Let vs take heede that wee doe not diminish the worth of them.
You have now (so Far as I intended) as in a little Map, a glimpse of the world of those Kindnesses which God hath showed to us Let us take heed that we do not diminish the worth of them.
If you shal aske me, What good it wil do vnto vs thus to behold God in his mercifull kindnesses vnto vs? Truly ▪ they will be excellent meanes to subdue the pride of our hearts,
If you shall ask me, What good it will do unto us thus to behold God in his merciful Kindnesses unto us? Truly ▪ they will be excellent means to subdue the pride of our hearts,
The iustice of God doth it not, for though God brought one Plague after another vpon Pharaoh, which made him stoope for the present (as many haue done, I feare, in this Plague) yet presently he hardned his heart:
The Justice of God does it not, for though God brought one Plague After Another upon Pharaoh, which made him stoop for the present (as many have done, I Fear, in this Plague) yet presently he hardened his heart:
Is not my word (saith God) like an hammer and like fire? The Law which bringeth tidings of Iustice, may like a Hammer breake our stony hearts in pieces (breake, I say,
Is not my word (Says God) like an hammer and like fire? The Law which brings tidings of justice, may like a Hammer break our stony hearts in Pieces (break, I say,
This will breede the spirit of iudgement (as Dauids kindnesse ▪ made Saul iudge him more righteous then himselfe) and the spirit of burning to clense out and purge away the filth of sinne, that the graces of God may be shed into vs,
This will breed the Spirit of judgement (as David kindness ▪ made Saul judge him more righteous then himself) and the Spirit of burning to cleanse out and purge away the filth of sin, that the graces of God may be shed into us,
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I pray now tell mee wherein must I shew my thankfulnesse to God? I answer, to giue you a little helpe herein, I must first lay downe the root and ground of thankfulnesse;
I pray now tell me wherein must I show my thankfulness to God? I answer, to give you a little help herein, I must First lay down the root and ground of thankfulness;
As for the root of thankfulnesse, It is the loue of God. No man will freely and ioyfully acknowledge, that all goodnesse, in what estate soeuer comes from God alone, except we loue God.
As for the root of thankfulness, It is the love of God. No man will freely and joyfully acknowledge, that all Goodness, in what estate soever comes from God alone, except we love God.
saying, They haue for life, yea for my life, layed downe a necke, yea, their owne necke, vnto whom not onely I giue thankes, but all the Churches of the Gentiles.
saying, They have for life, yea for my life, laid down a neck, yea, their own neck, unto whom not only I give thanks, but all the Churches of the Gentiles.
and saith farther, What shall I render vnto the Lord for all his benefits? Oh therefore let vs labour to winde vp our hearts from the loue of the world, and the things which are in the world, that the loue of the Father may be in vs. And (if we desire to be thankfull) let vs not giue either God,
and Says farther, What shall I render unto the Lord for all his benefits? O Therefore let us labour to wind up our hearts from the love of the world, and the things which Are in the world, that the love of the Father may be in us And (if we desire to be thankful) let us not give either God,
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First, in taking any paines, and induring any hardnesse for Gods sake. As Iacob did thinke seuen yeeres trouble nothing for Rachel, because he loued her;
First, in taking any pains, and enduring any hardness for God's sake. As Iacob did think seuen Years trouble nothing for Rachel, Because he loved her;
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If the wounded Iew in the Parable should haue cast away the two pence which the Samaritan left to prouide for him, it had bene an argument that he neither regarded him nor his kindnesse;
If the wounded Iew in the Parable should have cast away the two pence which the Samaritan left to provide for him, it had be an argument that he neither regarded him nor his kindness;
Fourthly, in being humbly familiar with God, and acquainting our selues with him. Where there is loue free from iealousie betwixt man and man, they thinke themselues neuer better thē when they are in one anothers company, talking,
Fourthly, in being humbly familiar with God, and acquainting our selves with him. Where there is love free from jealousy betwixt man and man, they think themselves never better them when they Are in one another's company, talking,
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So we must haue such interest in Gods acquaintance, if we loue him, that we must often sup with him, and open our hearts vnto him, both concerning our miseries and our sinnes. As if wee should say;
So we must have such Interest in God's acquaintance, if we love him, that we must often sup with him, and open our hearts unto him, both Concerning our misery's and our Sins. As if we should say;
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but Lord helpe me against this or that (as against pride, vaineglorie, deceite, hypocrisie and the like) that I may in a more setled and constant course honour thee my good God, to whom I am so infinitely bound.
but Lord help me against this or that (as against pride, vainglory, deceit, hypocrisy and the like) that I may in a more settled and constant course honour thee my good God, to whom I am so infinitely bound.
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Oh, how would such acquaintance make the day of death welcome, and our daily prayers comfortable, without which we haue little hope to haue accesse to God in either.
O, how would such acquaintance make the day of death welcome, and our daily Prayers comfortable, without which we have little hope to have access to God in either.
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after repenting and belieuing the Gospell, it quiets the heart from such troubles) but it casteth not out feare of loosing, to wit, our God in those sweet comforts, whereby hee speakes peace vnto our consciences,
After repenting and believing the Gospel, it quiets the heart from such Troubles) but it Cast not out Fear of losing, to wit, our God in those sweet comforts, whereby he speaks peace unto our Consciences,
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Blessed is he that so feareth alwaies, saith Salomon. As Pilate loues his place by fearing to loose it, which made him do against his conscience when once he heard that speech.
Blessed is he that so fears always, Says Solomon. As Pilate loves his place by fearing to lose it, which made him do against his conscience when once he herd that speech.
Yea and againe, if the Spouse in the Canticles, when through her securitie she had ouerslipped the golden season of entertaining Christ, who therefore withdrew himselfe, Did seeke him (whom her soule loued) but could not find him, did call him though he answered not, did go to the watchmen,
Yea and again, if the Spouse in the Canticles, when through her security she had overslipped the golden season of entertaining christ, who Therefore withdrew himself, Did seek him (whom her soul loved) but could not find him, did call him though he answered not, did go to the watchmen,
Thus haue I learned you how to loue God, that wee may lay a good ground for the dutie of thankefulnesse, which is to be practised by euery one of vs. Now that we may be the better able to practise it, you must know that it must be performed in word and deed.
Thus have I learned you how to love God, that we may lay a good ground for the duty of thankfulness, which is to be practised by every one of us Now that we may be the better able to practise it, you must know that it must be performed in word and deed.
To thanke God for his blessings with our tongues, and not to liue answerable to them, is no better then to say, All hayle King of the Iewes ▪ and to spit vpon him;
To thank God for his blessings with our tongues, and not to live answerable to them, is no better then to say, All hail King of the Iewes ▪ and to spit upon him;
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in conclusion, it is after a deale of formall hypocrisie, hanged out at the signe of the lips, to requite God with euill for good, which is the worst degree of ingratitude.
in conclusion, it is After a deal of formal hypocrisy, hanged out At the Signen of the lips, to requite God with evil for good, which is the worst degree of ingratitude.
Secondly, we must thanke God in worke, for as Physitians do passe their iudgements of mens hearts by their armes (when they feele vppon their pulses) and not by their tongues:
Secondly, we must thank God in work, for as Physicians do pass their Judgments of men's hearts by their arms (when they feel upon their pulses) and not by their tongues:
but it is (except policy preuent) with as much difference as there was in Isaacks giuing a blessing to Iacob and Esau. The worldly man saith, Blessed be God for the fatnesse of the eartth,
but it is (except policy prevent) with as much difference as there was in Isaacs giving a blessing to Iacob and Esau The worldly man Says, Blessed be God for the fatness of the eartth,
Here are the chiefe fauours which hee speaketh of, and then he descendeth lower: Which redeemeth thy life from the graue, and which satisfieth thy mouth with good things.
Here Are the chief favours which he speaks of, and then he Descendeth lower: Which Redeemeth thy life from the graven, and which Satisfieth thy Mouth with good things.
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as Iob, who said, The Lord giueth and the Lord taketh away, blessed bee the Name of the Lord: yea, they are renued euery morning; and therefore must we say with the Psalmist, In the morning, in the euening,
as Job, who said, The Lord gives and the Lord Takes away, blessed be the Name of the Lord: yea, they Are renewed every morning; and Therefore must we say with the Psalmist, In the morning, in the evening,
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and at noonetide, will I praise thee because of thy righteous iudgements. Thus haue I taught you how to be thankefull vnto God by Celebration, that is, speaking of Gods praises to others.
and At noontide, will I praise thee Because of thy righteous Judgments. Thus have I taught you how to be thankful unto God by Celebration, that is, speaking of God's praises to Others.
Secondly, we must be thankfull vnto God by Inuocation, which is that duty of thankfulnesse, whereby in one branch of Prayer we speake of Gods praises to himselfe:
Secondly, we must be thankful unto God by Invocation, which is that duty of thankfulness, whereby in one branch of Prayer we speak of God's praises to himself:
as when Christ saith, I giue thee thankes, O Father, Lord of Heauen and earth. Now for the better performance of this duty, we must properly doe three things:
as when christ Says, I give thee thanks, Oh Father, Lord of Heaven and earth. Now for the better performance of this duty, we must properly do three things:
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and gather our worthinesse, not by the worth of Gods blessings (seeing a precious stone may be in a Toades head) but by the glorious worthinesse which is in God, who accounts it little enough for him to giue,
and gather our worthiness, not by the worth of God's blessings (seeing a precious stone may be in a Toads head) but by the glorious worthiness which is in God, who accounts it little enough for him to give,
And good Iacob, when he did swimme in Gods fauours, freely confessed, that hee was lesse then the least of Gods mercies. Thus ought it to bee with vs. As if wee should say, O my God,
And good Iacob, when he did swim in God's favours, freely confessed, that he was less then the least of God's Mercies. Thus ought it to be with us As if we should say, Oh my God,
when so many haue wanted? that I should haue ease, when so many haue cryed for woe and paine? What am I better then my brethren? No, Lord, I am worse then many thousands, who haue made their beds in the darke in this common calamity.
when so many have wanted? that I should have ease, when so many have cried for woe and pain? What am I better then my brothers? No, Lord, I am Worse then many thousands, who have made their Beds in the dark in this Common calamity.
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as if they were ordinary, but we must make the least of them in the ranke of those which are too great for vs. As Hannah, when she had borne her Samuel, sings, The barren hath borne seuen: and Dauid, when hee sate before the Lord, said, Who am I, O Lord God,
as if they were ordinary, but we must make the least of them in the rank of those which Are too great for us As Hannah, when she had born her Samuel, sings, The barren hath born seuen: and David, when he sat before the Lord, said, Who am I, Oh Lord God,
and what is mine house that thou hast brought me hitherto? yet thou esteeming this a small thing, O God, hast also spoken concerning the house of thy seruant a great while,
and what is mine house that thou hast brought me hitherto? yet thou esteeming this a small thing, Oh God, hast also spoken Concerning the house of thy servant a great while,
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In which respect Moses singeth, Who is like vnto thee, O Lord among the gods! Who is like vnto thee so glorious in holinesse, fearefull in praises and doing wonders!
In which respect Moses sings, Who is like unto thee, Oh Lord among the God's! Who is like unto thee so glorious in holiness, fearful in praises and doing wonders!
As if wee should say, O our God, let not thy fauours seeme ordinary vnto vs, which thou bestowest vpon vs. It may seeme a small thing to vs, to haue water to our hands, aire to breath in, earth to tread vpon, and the like:
As if we should say, Oh our God, let not thy favours seem ordinary unto us, which thou bestowest upon us It may seem a small thing to us, to have water to our hands, air to breath in, earth to tread upon, and the like:
Now these haue performed a reall thankfulnesse vnto God two waies. First, by studying and caring in what particulars they may shew themselues thankfull vnto God.
Now these have performed a real thankfulness unto God two ways. First, by studying and caring in what particulars they may show themselves thankful unto God.
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See it in Dauid, who hauing receiued a great kindnesse from God saith, What shall I giue vnto the Lord? as if he did consult and take care with himselfe how to be thankfull to God.
See it in David, who having received a great kindness from God Says, What shall I give unto the Lord? as if he did consult and take care with himself how to be thankful to God.
Euen thus must it be with vs, we must, when wee are by our selues alone, take thought and care what to doe, wherein wee may shew our selues thankfull to God.
Eve thus must it be with us, we must, when we Are by our selves alone, take Thought and care what to do, wherein we may show our selves thankful to God.
As a man roles euery stone, and takes thought how to liue and beare about the world (as we say:) so must all of vs whom God hath pleased to deliuer from these dangerous times, either by healing our sores,
As a man roles every stone, and Takes Thought how to live and bear about the world (as we say:) so must all of us whom God hath pleased to deliver from these dangerous times, either by healing our sores,
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Thus we must study, but wee must not there leaue (this were but like a dash of raine which wets not to the root) therefore answerable to our care and study, we must in the second place take paines to shew our thankfulnesse in foure particulars.
Thus we must study, but we must not there leave (this were but like a dash of rain which wets not to the root) Therefore answerable to our care and study, we must in the second place take pains to show our thankfulness in foure particulars.
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Hence was it that the Patriarkes erected Mountaines, builded Altars, and imposed fit names vpon their children, that they might in these things register the kindnesse of God vnto them.
Hence was it that the Patriarchs erected Mountains, built Altars, and imposed fit names upon their children, that they might in these things register the kindness of God unto them.
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And think we not thus of our selues, that there are few who haue done thus before vs. I make no doubt but that thousands of Gods people, of whom the world is not worthy, haue taken this course in secret, yea and do take it.
And think we not thus of our selves, that there Are few who have done thus before us I make no doubt but that thousands of God's people, of whom the world is not worthy, have taken this course in secret, yea and do take it.
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in the black he made a register of his sinnes, that he might daily be humble, in the white he made a register of Gods mercies that he might be thankfull.
in the black he made a register of his Sins, that he might daily be humble, in the white he made a register of God's Mercies that he might be thankful.
As for their soules wee must labour their conuersion and turning from darknesse to light, and from the power of Satan to God, that they may receiue forgiuenesse of sinnes,
As for their Souls we must labour their conversion and turning from darkness to Light, and from the power of Satan to God, that they may receive forgiveness of Sins,
and did send away part (as they were commanded) to those for whom nothing was prepared, for ioy that they vnderstood the words which they had taught them.
and did send away part (as they were commanded) to those for whom nothing was prepared, for joy that they understood the words which they had taught them.
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Wee must labour to do others soules good, who are within our gate and iurisdiction, saying as Dauid, Come ye children, hearken vnto me, I will teach you the feare of the Lord:
we must labour to do Others Souls good, who Are within our gate and jurisdiction, saying as David, Come you children, harken unto me, I will teach you the Fear of the Lord:
and who haue endured the more for our flight, and then parting with something to feede the hungrie, cloathe the naked, relieue the oppressed, maintaine the fatherlesse,
and who have endured the more for our flight, and then parting with something to feed the hungry, cloth the naked, relieve the oppressed, maintain the fatherless,
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Thus shall wee shew the true vse and issue of all our fasting this Sommer, which as the Prophet saith, is to loose the bands of wickednesse, to take off the heauie burthens,
Thus shall we show the true use and issue of all our fasting this Summer, which as the Prophet Says, is to lose the bans of wickedness, to take off the heavy burdens,
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It is to deale thy bread to the hungrie, to bring the poore that wander into thine house, to couer the naked and not to hide thy selfe from thine owne flesh.
It is to deal thy bred to the hungry, to bring the poor that wander into thine house, to cover the naked and not to hide thy self from thine own Flesh.
When God had deliuered Dauid from Saul in the Wilderdesse of Maon, he renued his promises twice together, That he would take the Cup of saluation, That he will offer the sacrifice of praise, and call vpon the Name of the Lord.
When God had Delivered David from Saul in the Wilderness of Maon, he renewed his promises twice together, That he would take the Cup of salvation, That he will offer the sacrifice of praise, and call upon the Name of the Lord.
Thus Asa, when God gaue him victory ouer his enemies and setled peace, and the Prophet Azariah came and put him in minde of his duty, he and his people made a couenant to seeke the Lord God of their fathers with all their hearts, and with all their soules, and they sware vnto the Lord with a loud voice, and with Trumpets, and shouting, and Cornets.
Thus Asa, when God gave him victory over his enemies and settled peace, and the Prophet Azariah Come and put him in mind of his duty, he and his people made a Covenant to seek the Lord God of their Father's with all their hearts, and with all their Souls, and they sware unto the Lord with a loud voice, and with Trumpets, and shouting, and Cornets.
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and we must prepare our selues for the Lords Supper (with the first opportunity) wherein we must renue our Couenant with God, humbling our selues for the sinnes we haue committed,
and we must prepare our selves for the lords Supper (with the First opportunity) wherein we must renew our Covenant with God, humbling our selves for the Sins we have committed,
and promising to God vpon his assuring of vs his loue vnto vs in Christ Iesus, that we will be carefull to vse our best endeuours, according to the measure of grace which wee haue receiued, to liue more holily to God, more righteously & iustly in all our dealings with men,
and promising to God upon his assuring of us his love unto us in christ Iesus, that we will be careful to use our best endeavours, according to the measure of grace which we have received, to live more holily to God, more righteously & justly in all our dealings with men,
Lastly, as we must renue our Couenant, so when wee haue done, we must with all our strength (and with an humble dependance vpon the vse of Gods meanes for more) resolue and settle our bodies and soules to continue in it,
Lastly, as we must renew our Covenant, so when we have done, we must with all our strength (and with an humble dependence upon the use of God's means for more) resolve and settle our bodies and Souls to continue in it,
This is true thankfulnesse indeede, when out of a feeling of Gods loue, and out of a conscience of our duty to God, wee can say as Dauid, I haue sworne to keepe thy righteous iudgements, and I haue determined to keepe thy Statutes.
This is true thankfulness indeed, when out of a feeling of God's love, and out of a conscience of our duty to God, we can say as David, I have sworn to keep thy righteous Judgments, and I have determined to keep thy Statutes.
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Without this resolution our hearts will start aside like a broken Bow, and our righteousnesse will be like a morning dew, and like a cloud passing away.
Without this resolution our hearts will start aside like a broken Bow, and our righteousness will be like a morning due, and like a cloud passing away.
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I pray God giue vs vnderstanding in all things, and honest hearts that we may practise this duty now when Gods maruellous kindnesse calleth for it with so loud a voice.
I pray God give us understanding in all things, and honest hearts that we may practise this duty now when God's marvelous kindness calls for it with so loud a voice.
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And thus I commend you to him, who is of power to establish you according to the Gospell, euen to the God of peace, whom I humbly beseech to make you perfect in all good workes, to doe his will working in you, that which is pleasant in his sight through Iesus Christ, to whom bee praise for euer and euer; Amen. FINIS.
And thus I commend you to him, who is of power to establish you according to the Gospel, even to the God of peace, whom I humbly beseech to make you perfect in all good works, to do his will working in you, that which is pleasant in his sighed through Iesus christ, to whom be praise for ever and ever; Amen. FINIS.
