Davids deliverance and thanksgiving. A sermon preached before the King at VVhitehall upon June 28. 1660. being the day of solemn thanksgiving for the happy return of His Majesty. By Gilbert Sheldon, D.D. and Dean of His Majesties Chappell Royall. Published by His Majesties speciall command.
I shall not meddle at all with the mystical or Prophetical sense of it, either as it relates to Christ or his Church, matters more proper for other times;
I shall not meddle At all with the mystical or Prophetical sense of it, either as it relates to christ or his Church, matters more proper for other times;
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For 'tis a Psalm of Thanksgiving throughout, and the Verses read unto you are a sum of the whole, a recapitulation of all that went before, where after a Commemoration of Gods several Deliverances, he infers his own Duty,
For it's a Psalm of Thanksgiving throughout, and the Verses read unto you Are a sum of the Whole, a recapitulation of all that went before, where After a Commemoration of God's several Deliverances, he infers his own Duty,
Wherein be pleased to take notice with me of these three particulars. 1. Of David delivered. 2. Of God his Deliverer. 3. Of Davids thankfulnesse for his deliverance. Of these in order;
Wherein be pleased to take notice with me of these three particulars. 1. Of David Delivered. 2. Of God his Deliverer. 3. Of Davids thankfulness for his deliverance. Of these in order;
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.
The wonder is, how so good a Man, so gracious a Prince, should have Enemies and Rebels, should fallen into such dangers and afflictions, should need so many Deliverances.
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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,
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,
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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,
The Prophet complains 'twas his case, and that he suffered much Because he followed the thing that good was, Psalm 38. 20. And Saint 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,
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'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,
It's the wicked usually that have their portion in this life, and that come in no trouble like other men, Psalm 73 5. Prosperity in since is their curse, a sad Signen of utter destruction,
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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;
But they who Are designed for Heaven, must pass thither through much tribulation, Act. 14. 22. There is ever an Egypt 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 Physic;
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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;
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;
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Some are necessitous, and so greedy; some revengeful, and will be quarrelling; some envious, some turbulent, and delight in mischief, and many the like.
some Are necessitous, and so greedy; Some revengeful, and will be quarreling; Some envious, Some turbulent, and delight in mischief, and many the like.
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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.
Now all this crowd and throng of inordinate passion and humours dischargeth it self upon those in power and place, and hope to find ease by Some public disturbance, which they endeavour by all arts and ways imaginable, that so in troubled waters they may catch that which quieter times would have derived upon Persons of better merit.
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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:
if any thing be amiss (as in the distraction of many Cares, and Multiplicity of much business, it's impossible but that Some slips should happen, Some errors be committed) they Are sure to hear of them to their greatest disadvantage:
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And so much the worse, because they ever think themselves wisest in other mens business, are ever complaining 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;
And so much the Worse, Because they ever think themselves Wisest in other men's business, Are ever complaining they do not their duty, especially Governors, whose great misfortune it is, that if all be well with us by their care and Wisdom, we thank our selves for it;
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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;
their place and power is crime enough to pull them down, Others would be where they Are, who like the devil (as Saint Bernard) Malunt miserè Presse, quam feliciter Subesse;
And therefore if you look upon the best of PRINCES in prophane Stories, you shall find them by these Arts and wayes exercised as much as any, if not more; by Mutinies, Seditions, Rebellions:
And Therefore if you look upon the best of PRINCES in profane Stories, you shall find them by these Arts and ways exercised as much as any, if not more; by Mutinies, Seditions, Rebellions:
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A vertuous and pious man, a great Souldier, a gracious Prince, one that wanted nothing to oblige a people to obedience and respect, a man after 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,
A virtuous and pious man, a great Soldier, a gracious Prince, one that wanted nothing to oblige a people to Obedience and respect, a man After God's own heart, 1 Sam. 13. 14. proposed as a pattern to Solomon, with a promise to entail his Kingdom and blessing upon him and his posterity,
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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:
if he would but walk in his steps, 2 Chronicles 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:
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;
Yet this rare and excellent person, this gracious Prince, the very Light of Israel, as his Subject's styled him, 2 Sam. 21. 17. was restless all his days;
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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 him, Psal. 35. 15. slandered his Person, traduced his Government, which God himself never found fault with;
I cannot reckon his Troubles, Because he himself Says they were innumerable, Psalm 40. 12. nor his enemies that hated him without cause, and sought to destroy him wrongfully, for they were mighty, Psalm 38. 19. and more then the hairs of his head, Psalm 69. 4. and that of all sorts, from the Gravest that sat 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 him, Psalm 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 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:
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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,
And to make up his sorrows to the full, who should head these Rebels but his dearly Beloved Absalom! who drew into Conspiracy with him, beside the most of his Subject's,
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.
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.
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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.
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.
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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.
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 grievous Yoke, 1 Kin.
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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:
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:
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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 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,
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But what say you then (in the last place) to Innocency it self, one against whom nothing could be justly objected, either as a private or publick person? sure he must needs escape the malice and machinations of all male contents! No, he did not;
But what say you then (in the last place) to Innocency it self, one against whom nothing could be justly objected, either as a private or public person? sure he must needs escape the malice and machinations of all male contents! No, he did not;
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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.
Yet, beside 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 burdensome ▪ and such as was impossible for any Else to manage without the same miraculous assistance of God.
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for notwithstanding all these advantages, what a wearisom life did he lead in a continuall succession of murmurings, mutinies, conspiracies, rebellions of persons neither few nor mean,
for notwithstanding all these advantages, what a wearisome life did he led in a continual succession of murmurings, mutinies, conspiracies, rebellions of Persons neither few nor mean,
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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,
and Some of his own blood? How many Faults do they charge him with? Ambition, misgovernment, a Design to bring the people out of Egypt to perish in the Wilderness,
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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.
And with a wonderful strange impudence they call him Tyrant, a killer of God's people, for what's that Else? And this more then once or twice, Numb. 14. and Numb. 16. And though God chosen him to that command for his very Meekness, 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.
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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.
yet First or last, one Way or other, and ever to his best advantage, the Lord delivers him out of all, Psalm 34. 18. And so I pass from the Person Here Delivered, to the Lord that Delivered him, the second thing proposed to your consideration.
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II. THat all Deliverance comes from (him, 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.
II THat all Deliverance comes from (him, from) the Lord, 'twere needless to multiply Proofs out of Scriptures, which Are but the Registers of his Providence, and you cannot look beside 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;
And it's no less 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 led you out of the Church into the Schools of Philosophers, Poets, Historians, Writers of all sorts among the heathens, you would find them, by the very instinct and impression of Nature, acknowledging the same truth;
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ever 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:
ever ascribing all good Successes to their God's, and accordingly giving thanks, offering Sacrifices, instituting Feasts and Holy-days, putting Garlands upon their Images, leaving part of their spoils taken in their Temples:
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But to our great shame and greater grief be it spoken, 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,
But to our great shame and greater grief be it spoken, 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,
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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;
A persuasion extremely 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;
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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.
for it's totally destructive of all Virtue, 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.
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.
Tush, the Lord shall not see, neither shall the God of Jacob regard it, v. 7. He will neither take notice, nor Punish, he looks After nothing Here below, we may do what we please for him.
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,
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, Psalm 53. 1. and oft elsewhere,
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 you will not think the term Uncivil, it's not mine, but David's. And if you doubt whither 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,
& I hope one they will acknowledge Wiser than themselves too, even from Solomon, who being the Wisest of all men, might have the privilege to be bold with them,
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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 putting upon themselves that scorn and title, We Fools counted his life madness, Wisdom 5. 4. We Thought our selves wise in pursuing pleasure without check or restraint,
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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 so let the Atheist pass 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,
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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;
and visibly see, and by experience find, That there is a good Providence over us that order all the affairs of the world from the least to the greatest;
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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, None can do it else, none but he:
For, who is God but the Lord? and who hath any strength to do it except our God? It's David's question At ver. 31. of this Psalm, and our answer must be, None can do it Else, none but he:
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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,
all we did, or could do, towards 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,
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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,
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 sinful nation) or the best never prospered,
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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, never to be mentioned without Honour,
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, never to be mentioned without Honour,
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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.
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.
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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,
for he that to escape Danger, runs into a since, is much like the starting Horse, who to avoid a shadow upon one side the Way, leaps down a precipice, to his ruin, on the other,
and to avoid a Pot-gun, throws himself into the mouth of a Cannon. A sad bargain it is, 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,
and to avoid a Potgun, throws himself into the Mouth of a Cannon. A sad bargain it is, let the State-Atheist think what he will, to buy deliverance from the greatest temporal mischief, by the least wilful since; to save Wealth, Honour, Crowns and Sceptres, Life it self, any thing we have,
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,
for we sacrifice the comforts of this Life, and hope's of a better, (which every wilful known since robs us of) for just nothing: We believe indeed we purchase deliverance by since, and think we have it,
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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;
Nay it's 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;
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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.
a contracting a new danger by a new since, 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,
Would 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 Saint John is Gospel, vers. 47. 48. What do we? (say the Priests and Pharisees sitting in Council against our Saviour) for this man does many Miracles,
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:
What was resolved on? what was done upon this? Why, the Fear of this danger put them upon a horrid since, the shedding of most innocent blood, they murdered him:
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.
the Romans did come, and for the punishment of that very since, took away their place, carried them captive, destroyed their nation. It's Saint Augustine is observation, confirmed by the experience of all Ages.
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,
in the Public it hath ever been too too visible, when Reason of State is opposed to God, prudence (falsely so called) and cunning, to justice and honesty. For when we begin once to distrust that God cannot,
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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;
or will not provide for our safety, and fallen 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;
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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.
A hundred instances might be given out of Story, and most men's 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.
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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 Therefore if we do indeed believe this most certain truth, That all deliverance is from the Lord, we must show the fruits of that Faith, when in distress.
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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:
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 public concernment, his Dangers and Deliverances could be no less:
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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,
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,
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and all rejoyce with it, all the better for it, so that if 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.
and all rejoice with it, all the better for it, so that if the King have cause to give thanks, if he say I will do it, all and every one of his Subject's must do it too.
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'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,
It's a great shame and folly too, as well as a great since, so to mind our private as if we had no Relation to the public; no Obligation to mourn for, to endeavour to remove National calamities; or to give thanks and rejoice for public mercies and Deliverances,
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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;
What's good for the Whole, is good for every part: And Therefore we should be as thankful for Common blessings, as if they were bestowed only upon us;
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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;
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;
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And therefore since every Man is concerned in the Benefit, every man must betake himself to the Duty; that's Thankfulness. I will give thanks. The next particular.
And Therefore since every Man is concerned in the Benefit, every man must betake himself to the Duty; that's Thankfulness. I will give thanks. The next particular.
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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;
For if any disturbance intermit our sinful pleasures, no sooner that over, but we return to them again, and with more greediness. David will not do it;
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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.
Now (Says 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, Oh Lord.
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.
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.
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;
and followed with Another to be thankful for it, Psalm 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;
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;
The Patriarch Jacob confessed to God, that he was less then the least of his mercies, Gen. 32. 10. Yet he a Giant in virtue and worth, we, the best of us, but Pignies 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:
and if he will have any thing, he must have this nothing. And so gracious he is, that he calls for it, he accepts it, he is content with this nothing, such as it is:
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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;
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;
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 as we cannot keep what we have, so we cannot hope for what we want: Our Ingratitude hath stopped the passage, dried up the Fountain of his mercies towards us, all our hope's 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,
And the case being thus, it's most necessary that our next enquiry be, What this duty of thankfulness is, and how we may discharge our selves of it as we ought,
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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,
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,
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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,
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,
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;
First, and chiefest work must be, to fix upon our hearts a due esteem, a true sense of the worth and valve 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.
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.
for, besides the honor we get with others to be so valued by those of high esteem, it brings satisfaction and comfort to our 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:
for, beside the honour we get with Others to be so valued by those of high esteem, it brings satisfaction and Comfort to our 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:
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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,
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,
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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;
and the bore names of War and Peace, carry to every men understanding a summary, a collection of all temporal mischiefs and blessings. And if there be any in Heaven or Hell upon Earth, these Are they, and the distance as great;
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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:
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 Commonwealth in this world:
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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,
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 misery's of War,
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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,
and think it a good purchase oft At the expense 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 easy a rate,
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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;
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;
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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.
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 well 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, 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;
1. At First, 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;
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,
but open, public, and National Sins; drunkenness, Reeling in the streets, Blasphemy sounding in the Marketplace, Perjury in Courts of justice, Churches themselves not free, Pride and Oppression, Luxury and Profaneness, Lust and Uncleanness,
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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 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;
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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 for want of other Enemies, with our own hands pull mischief upon our selves, mutually scourging and afflicting one Another by all the misery's of a bloody, civil and unnatural War:
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2. When Gideon returned from the pursuit of the two Kings of Midian, 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.
2. When gideon returned from the pursuit of the two Kings of Midian, and had torn the men of Succoth and Penuel with the thorns and briars of the Wilderness, it's said, that with them he taught the men of Succoth, Judges 8. 16. Because afflictions and punishments use to do it, use to teach men Wit and Virtue, use to restrain them from their wicked courses.
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.
our Sins multiplied with, and much beyond our sufferings, especially Atheism, Profaneness, Sacrilege, Perjury, Oppression, innocent Blood of all Degrees, vulgar, Noble, Sacred and Royal; not to be mentioned without tears of blood to bewail it.
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3. Yet so wonderful was his mercy, 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;
3. Yet so wondered was his mercy, 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;
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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 becalmed that tempest that lay so heavy upon us, what can we do less then cry out with our Prophet, Oh that men would Therefore praise the Lord for his Goodness,
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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,
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,
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and as it deserves, it will break out at the mouth, and break out it must into Praise and Thanksgiving: For that was the next part of Davids Gratitude, and must be so of ours.
and as it deserves, it will break out At the Mouth, and break out it must into Praise and Thanksgiving: For that was the next part of Davids Gratitude, and must be so of ours.
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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.
If there be that apprehension, that estimation of the blessing as it deserves, it cannot be kept there no more then fire in the bosom, 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.
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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 pull down Judgments by it, and it's but meet we give thanks with it for our Deliverance; Else we shall be found guilty of cold affections, dull resentments of his favours:
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.
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 Exampl should minister matter of thanks to all succeeding ages.
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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;
the Literal reaches 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 herd of his Deliverance) would do it in the great Congregation, and among much people, Psalm 35. 18. He calls to Others to assist him, and join with him;
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,
For as to Feast when God calls to Fast; to sing, when he calls to sighs, is in the Prophet, an iniquity not Easily purged, Isaiah 22. 12, 13, 14. (To frolic 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,
as not to seem sensible of them, is a great since, and I Fear no small part of our former guilt.) So, on the contrary, to carry sour countenances when his shines upon us, to entertain his Mercies with a sullen and sad heart,
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.
not to be At all transported, At all moved with them, is a sin that deserves a desertion, a recalling of his favors, a doubling his Judgments upon us.
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vvhere there is no joy without, there can be no 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.
where there is no joy without, there can be no hearty thanks within. For how can we esteem any thing a blessing that delights us not? And how Are we delighted if we show no Signs of joy for it? And how does he valve a Deliverance, that Expresses no Comfort he Takes in it? This is Certainly a great since, 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,
What shall we say then to those sour and over-leavened nature's, that with the same countenance keep a Fast and a Festival, a day of Humiliation and Thanksgiving, both alike, with sighs,
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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.
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.
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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:
an horrid since it is, in stead of thanking God, to sacrifice to Bacchus; to express Publicum gaudium per Publicum dedecus, as Tertullian of the Heathen:
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.
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.
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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:
But in this haste 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:
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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,
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,
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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;
God's 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;
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;
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 herd before;
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;
how our provocations multiplied with and beyond his Judgments. And now being Delivered, we must Remember, that mercy is ever showed propter spem, in hope of amendment;
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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, because bad, delivered that we may be better. And this is the right giving of thanks, the best return we can make him,
For the general end of all his blessings upon us, his Mercies to us, and deliverance of us, of what kind soever, is to led us to a holy, virtuous, and religious life, Saint Luk. 1. 74, 75. We Are brought into danger and distress, Because bad, Delivered that we may be better. And this is the right giving of thanks, the best return we can make him,
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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:
We relieve him in the poor, visit him in the sick, cloth him in the naked, Redeem him in the prisoner: For in that we do it to these, we do it to him, Matthew 25. 45. And no time more seasonable to do it in, none fitter then this:
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.
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.
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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;
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 Brothers, neither great, nor many;
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and give us an assurance of it, by removing his judgments, and crowning us with many blessings? And shall we (poor worms) be at enmity among our selves for trifles,
and give us an assurance of it, by removing his Judgments, and crowning us with many blessings? And shall we (poor worms) be At enmity among our selves for trifles,
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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;
and make a Public Act of Oblivion, which we expect a public lie; without either Fear of God, or shame of the World? This is not to have peace, or enjoy it;
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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:
And Therefore I beseech you, take care that we ▪ strip our selves of all unruly passion, that we may have peace within, peace from turbulent, revengeful affections:
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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 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 bosom. Let's all seriously and sadly look back, Consider, and bemoan one Another:
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It hath been our custom indeed (and more shame for us) to forget benefits, to write them in sand, but injuries in marble; we must now invert the order, write Gods benefits in marble, others injuries in sand,
It hath been our custom indeed (and more shame for us) to forget benefits, to write them in sand, but injuries in Marble; we must now invert the order, write God's benefits in Marble, Others injuries in sand,
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.
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 mind, inviolably resolved to outdo all his Promises and Engagements.
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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:
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:
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;
Every day will I give thanks unto thee, and praise thy Name for ever and ever, Psalm 145. 2. It's 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 we;
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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. FINIS.
Psalm 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, etc. FINIS.
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