Real Thankfulness: OR, A SERMON PREACHED In PAUL'S Church LONDON, Upon the second day of November, 1645. At a Public Thanksgiving for the taking in of the Towns and Castles of Caermarthen and Mounmouth in Wales, it being the first Lordsday after the inauguration of the Right Honourable Thomas adam's now Lord Major of that famous City. By Simeon Ash Preacher at Basingshaw, London, and one of the Assembly of Divines. PSAL. 50. 14. Offer to God thanksgiving, and pay thy vows unto the most high. PSAL. 50. 23. Who so offereth praise, glorifieth me, and to him that ordereth his conversation aright, will I show the salvation of God. LONDON, Printed by G. Miller for Edward Brewster at the Sign of the Bible on Ludgate-hill near Fleet-bridge, M. DC. XLV. TO THE RIGHT HONOURABLE THOMAS ADAM'S Lord Major of the famous City of LONDON, together with the right worshipful the Aldermen and Sheriffs thereof. Right Honourable, WHen I prepared this Sermon to attend your commands, it was very fare from my purpose or thoughts, to make it more public then in the Pulpit. And although I find in myself an utter averseness (in many regards) to appear in print; yet your Lordship's earnest desire (which I account a command) set on by the solicitations of some others, hath conquered my unwillingness, to transcribe this Sermon for the Press. I presume upon this Dedication, not only because the Sermon was preached, and is printed at your command, but also that I might hereby make an open, grateful acknowledgement of your love divers ways expressed towards me. My Sermon is for substance the self same, which you heard, I know not any one particular head, which I have either added or diminished, only some phrases are changed (for my memory could not reach the same expressions) and the words of Scripture-quotations are given in more largely, then when I preached. My subject is seasonable for these times, wherein the Lord hath been pleased to give us in this City occasion to celebrate many days of Thanksgiving. The practice of our praises, is that which God expects, and I persuade. Unto how many in our Assemblies (when we meet to sing praises) may our God say, Quid verba audio, cum facta video? This people draweth nigh to me with their mouth, and honoureth me with their lips, but their heart is fare from me. Loquere, ut te videam. Let your lives answer your language. When shall your works witness your thankfulness? My Lord, I have often heard you use these words, Quid retribuam Domino? Give me leave to be your Lordship's remembrancer; your obligations to the Lord are now much increased, and with them God hath added opportunities of more puhlike service to himself. Divine providence hath set you in a place of Honour, Authority and Trust, wherein much is expected from you: Magistratus virum indicat. A man is that in truth, which he is when tried. The world will judge of you for the future according to this years service. You be likely to meet with many temptations, to draw you aside both to the right hand and to the left: but I beseech you remember, whose you are, and unto whom you must give a strict account of all your ways. Advance God in your hearts, design the welfare of Zion, consult most with them, who counsel from God and for God according to his Word, and I beseech you all, often, and seriously mind yourselves, and remember others of the solemn Nationall Covenant, that the Almighty may not be further provoked by the neglect and violation of it. For the Sword under which we smart and bleed, doth avenge the quarrel of God's Covenant, Leu. 26. 25. Therefore let every one thus speak unto the Lord, Praise waiteth for thee o God in Zion, and unto thee shall the vow be performed, Psal. 65. 1. I will sing praise unto thy Name for ever, that I may daily perform my vows, Ps. 61. 8. Right honourable and right worshipful, the Lord hath conjoined you as brethren, in the great work of the Government of this renowned City, I pray God you may be of one mind, soul and way, for the true welfare thereof, and for the encouragement of all such in it, who sincerely seek to set up the holy government of jesus Christ, in whom I am Your humble Servant, SIMEON ASH, Thanksgiving realized. PSAL. 105. 45. That they might observe his statutes, and keep his laws. THis Psalm is Eucharistical, and this day is a day of Thanksgiving, therefore the subject of the Psalm, and the service of the day, do well suit. In the Psalm the high exercise of praising God is, First, commanded and partly directed, in the four first verses, O give thanks unto the Lord, etc. Secondly, Persuaded, in the remaining part of the Psalm. The arguments used to press God's people unto this Angelical employment, are considerable under two heads. 1. The quality and variety of divine administrations for their comfort, Remember his marvellous works, that he hath done, his wonders, v. 5. etc. And that this might be the more prevailing upon their hearts, a large Catalogue of kindnesses conferred, is given in, wherein we have an enumeration of glorious, remarkable providences, in almost forty verses together. 2. The end which the Lord propounded and aimed at, in all these many and memorable dispensations. And this is held forth in my Text, That they might observe his statutes, and keep his laws. Whereas the life of thanksgiving, lies in thankesliving, in a well-ordered obedience to the God of our Salvations, the God of our mercies. This is the subject matter of my Text. Wherein are considerable. 1. The titles, whereby the rule of man's obedience is expressed, Statutes, Laws. 2. The terms whereby the regularity of deserved obedience, is suggested, Observe, Keep. 3. The way or means whereby this regular obedience, is promoted, viz. All the wonderful works of the most High, for his servants, and against their enemies. For the Psalmist having particularised a great number of them, he concludes in the Text. That, or (as the old Translation renders it) to the intent, they might observe his statutes, and keep his laws. If any should inquire (upon the perusal of these famous providences) the reason, wherefore the Lord wrought wonders so many, so great for Israel: the Text gives an account, That they might observe his statutes and keep his laws. From the division of my Text, I proceed to the explication of the several words used in it: wherein I will be but brief, though something must necessarily be spoken, to make the fairer way, unto that which afterwards must from thence be observed and improved. You heard before of the two titles given in this Text unto the rule of man's obedience. The first is, Statutes. I find the original word translated, 1. A decree, Psal 148. 6. He hath made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 38. 33. Jer 31. 35, 36. & 33. 25. decree which shall not pass. As all the motions of creatures inferior to man are bounded by the decrees of God's dominion (which are often called the ordinances of Heaven) So all man's operations should be ordered and limited by his Commandments. 2. A Portion, Prov. 31. 15. She giveth a portion to her Maidens. And truly Gods commands are a good portion to his people, I have esteemed the words of his mouth (saith Job) more than my necessary food, Job 23. 12. And, Thy testimonies (saith David) are my heritage for ever, Psal. 119. 111. Unto a gracious heart, God's work is wages, and employment is preferment. The second word, is, Laws. The original word is most ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signify the moral law, the Decalogue, that constant standard, or standing law, by which all Nations, in all ages of the world, have been, and shall be bound to order their conversations before God. Thus much of the words used, to express Gods revealed will to guide man's course: It follows, that I explain those words, which suggest man's regular respect thereunto. The first is, Observe, which imports, 1. either to mind or reserve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in memory. As old Jacob is said to observe the sayings (the dreams) of Joseph, Gen. 37. 11. 2. Or to preserve in safety. In this sense, the same Jacob used the word, in his prayer or vow, Gen. 28. 20. If God will be with me, and keep me in this way that I go, etc. And this sense answers the true meaning of the next word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keep, which properly signifies to keep with care and vigilancy, as ammunition is preserved from fire, and false hands, when an enemy is expected, Nahum 2. 1. He that dasheth in pieces is come up before thy face, keep the munition, watch the way. Now these notions from the original, are not vain, they are both profitable, and such as answer the more open language of the holy Ghost elsewhere. The laws of the Lord should be treasured up in the cabinet of man's heart and memory, Prov. 3. 1. My son, forget not my Law, but let thine heart keep my Commandments. And all the precepts of God, should be secured from violence, that no breach be made upon them, Keep my Commandments and live, and my Law, as the apple of thine eye, Prov. 7. 2. These things I only touch, as I pass forward to that point, on which I purpose to pitch, both because it is the main intended in the Text, and also being most seasonable for the service of the day. Doct. That man's regular observation of all God's Commandments, is the end of all his glorious administrations for man's comfort. More short. The end of God's bounty, is man's duty. Or thus, in reference to the instances of the Psalm, and the experiences of our times. Therefore the Lord taketh vengeance upon his adversaries, and therefore the Lord worketh the deliverance of his servants, that they might observe his statutes and keep his laws. My beloved! Who can number up in order, the great things, which our God hath done for us, now of late, as heretofore? Our friends have been relieved, our foes have been routed, our prayers have been heard, our hopes revived, our forces prospered, our enemies discomfited. I pray you, fill your thoughts with the particulars, which this day have been mentioned, and upon other occasions specified: And then add unto the remembrance of all, this Doctrine which now I am to deal in. That God's end and aim in all, is this, That we might observe his statutes, and keep his Laws. In the handling of this weighty point, well worth our serious considerations, I shall according to my accustomed plainness endeavour two things. 1. The explanation of the truth, that it may be rightly understood. 2, The application of it, that it may be fruitfully improved. I begin with the former, wherein I will be but short, lest I should want time to speak unto the later, which I chief intent, it being of greatest and most seasonable concernment. And here by way of caution, to prevent mistake in this matter under hand, I wish that these four things may be observed. 1. Man's obedience is the end of God's gracious providences in regard of his precept, though not always in regard of his secret, eternal purpose. I well remember the words of the Psalmist, Psal. 92. 7. When the wicked do spring as the grass, and the workers of iniquity do prosper, it is that they shall be destroyed for ever. But here I speak not of God's end in regard of his everlasting, righteous decree, which he is pleased to keep close within his own bosom. As for the end of his command, revealing his pleasure to the children of men: the words of Moses that man of God are plain and pregnant to our purpose, Deut. 10. 12, 13. where after an enumeration of various, marvellous favours vouchsafed unto Israel, he speaks thus, And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul, To keep the commandments of the Lord, and his statutes. 2. It is the end of God, in (the ) intention, though too too seldom in execution, God having engaged man to obedience by his bounties, he expecteth an obediential improvement, though his Majesty's expectations are commonly disappointed. The Lords sad complaint of his vineyard, Isa. 5. expresseth this fully, What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? ver. 4. He looked for judgement, but, behold oppression, for righteousness, but behold a cry, ver. 7. And our God hath very much occasion of the like lamentation, in this Land, yea in this City at this day, notwithstanding the admirable deliverances, and victories wrought for us. Alas, alas, how few, how very few do any where answer the expectations of his highness, in reformation of their ways, and in obedience unto his holy Laws. 3. Although man's observation of God's statutes, be one end, yet is it not the only end of his manifold favours. For amongst many other aims, which are always in his majesties eye, such is his fatherly indulgence unto his people, that he doth give out cordials on purpose to cheer their drooping spirits, and to facilitate their passage thorough the wilderness of this world, Let the Lord be magnified, who hath pleasure in the prosperity of his servants, Psal, 35. 27. As the mountains are round about Jerusalem, so the Lord is round about his people: for the rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity, Psal. 125. 2, 3. 4. Man's serviceable subjection unto divine injunctions, is not Gods last and chiefest end, in all his glorious dispensations. The ultimate, the supreme end of all God's purposes and providences, is his own honour, He doth all things for himself, Prov. 16 4. In them who are not obedientially conquered by his kindnesses, he will be glorified. Proud, hardhearted Pharaoh stubbornly withstood all the assaults of God, made upon himself and his people, both by plagues and deliverances, yet God saith, Exod. 14. 4. I will be honoured upon Pharaoh and upon his host. And those who are made obedientially fruitful, by the showers and Sunshine of divine indulgence: they being filled with the fruits of righteousness, are by Jesus Christ to the glory and praise of God, Phil. 1. 11. So that all administrations do at last determine and centre in the honour of the most high God, who is the author and orderer of them. Yea beyond the duties of obedience, the welfare and happiness of them who are sincerely obedient, both here and hereafter is ordained and intended by God himself, as an end subordinate unto his own eternal praise, Oh that there was such an heart in them (saith the Lord) that they would keep all my commandments always, that it might be well with them, Deut. 5. 29. And the Apostle, having provoked the believing Romans unto the work of sanctification, addeth these words, Ye have your fruit unto holiness, and the end everlasting life, Rom. 6. 22. Having premised these cautions, these propositions to prevent misapprehensions, and that the meaning of my Text and Doctrine might be truly understood, I proceed unto the Application thereof, which is the second thing promised in the prosecution of the point. The improvement of this seasonable instruction (thus far unfolded) Use. is that which I had principally in mine eye, in the choice of this Text, and I pray God, so to assist me in this last, and the greatest part of my Sermon, that I may reach your hearts, unto your edification and spiritual advantage. All that I shall say by way of Use, I will give in, under these three heads. 1. Information. 2. Reprehension. 3. Exhortation. The two former sorts of Uses I shall dispatch quickly, but I shall crave leave to enlarge the last, because most profitable, and most pertinent unto this Congregation, and most conducing to promote the realizing of those praises, which this day we present unto our God. Hence it naturally and necessarily follows, That the disobedience Information of those persons is most abominable and inexcusable, who have been under the most, and best administrations of the Almighty. Such offenders do not only violate the Laws of Sovereignty, but of Amity. Their neglects, their miscarriages, are not only undutifulnesses, but unthankfulnesses and unkindnesses. It is here considerable how the holy Ghost doth ordinarily cast this circumstance, as a loading aggravation upon the sins both of Nations and persons, to break their hearts in the deepest humiliation, and to justify God in his sharpest corrections. Thus Samuel 1 Sam. 12. 6. sets upon unsubdued Israel, 1 Sam. 12. 6. And Samuel said 7. unto the people, It is the Lord that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt. Now therefore stand still that I may reason with you before the Lord of 8. all the righteous acts of the Lord, which he did to you and to your fathers. When Jacob was come into Egypt, and your fathers cried unto the Lord, than the Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell 11. in this place, etc. And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies, on every side, and ye dwelled safe. Here is the commemoration of mercies. Now follows the sin thereby aggravated. And 12. when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay, but a king shall reign over us, when the Lord your God was your king. Beloved, I may not spend time in paralleling these passages, with God's providences towards this poor Kingdom, and this Kingdoms miscarriages towards the Lord. Do it yourselves, I pray you, and I doubt not, but the serious doing of it, will be advantageous both in the advancing of our God, and in the abasing of ourselves before him. England's deliverances and mercies. London's deliverances and mercies have been more and greater than of other Kingdoms and Cities; therefore England's sins, and London's sins are more heinous, horrid, high provocations of the most high God. And as the evils of a people are thus aggravated by the Lord; so are the offences of particular persons also. In this manner Samuel greatens the disobedience of King Saul, 1 Sam. 15. 16. 1 Sam. 25. 16. 17. Then Samuel said unto Saul, Stay, and I will tell thee, what the Lord said unto me this night. When thou wast little in thine own sight, wast not thou made the head of the tribes of Israel, and the Lord anointed thee King over Israel? And the Lord sent 18. thee on a journey, and said, Go, and utterly destroy the sinners, the Amalekites, and fight against them, till they be consumed. Wherhfore then didst thou not obey the voice of the Lord, but 19 didst fly upon the spoil, and didst evil in the sight of the Lord? I will not gloss upon this Scripture, which might truly be applied unto many of the richest and chiefest rank in this City: but I humbly beseech you to remember from what low and little beginnings, the Lord hath advanced many of you; and then reflecting upon your lives; consider what account you can give unto his Majesty, for your obedience (or for your disobedience rather) to his holy Commandments. Yea, this course God hath been wont to take with his own dearest servants, to work them unto true repentance. David's scandalous falls are well known (I might say they are ill known by too many, who thence take encouragement to offend) and I believe you are not ignorant of that course, which his God took by nathan's ministry, to present his sins as very sinful in his own sight, 2 Sam. 12. 7, 8. Thus saith the Lord God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul, And I 2 Sam. 12. gave thee thy Master's house, and I gave thee the house of Israel 7. and of Judah; and if that had been too little, I would moreover 8. have given unto thee, such and such things. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? 9 etc. Herein, herein, lies the aggravation. Wherefore hast thou? Thou so preserved, thou so preferred. How canst thou answer this? Give me leave to touch one instance more, which I do the rather add, because it concerneth men of mine own cloth and calling, that you may be convinced: We Ministers desire to aggravate our own faults, by the selfsame circumstances, whereby we greaten yours. Eli his sinful indulgence to his wicked sons is notorious; now mark how a Messenger from the Lord paints out this his provocation, in black colours, 1 Sam. 2. 27. Thus 1 Sam. 2. 27. 28. saith the Lord, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaohs house? And did I choose 29. him out of all the Tribes of Israel to be my Priest, to offer upon mine Altar, to burnincense before me? And did I give unto the house of thy father, all the offerings made by fire of the children of Israel? Wherefore kick ye at my sacrifice, etc. And honour'st thy sons above me? We, who are the Ministers of the Lord should look upon our aberrations, as the more loathsome, because God hath honoured us with an high and holy employment in special attendance upon himself. I might much enlarge this meditation, by acquainting you, that guilt under this notion, is most grievous unto a truly gracious repenting heart. It was this that cut good David to the quick, when he cried out, Against thee, thee only have I sinned, Ps. 51. 4. But I must leave this Use, because not so fully suitable unto the peculiar service of this day. The next Use follows, which is for the just reproof of two sorts Reprehension of persons, whose practices do point blank oppose this purpose of God, in conferring favours, which my Text makes report of. First, who in handling this doctrine, can hold his hand off them, who are the less obedient and the more dissolute in their lives, because of God's long-sufferance and loving kindness. This sticks, as a black brand upon King Rehoboam, 2 Chro. 12. 1. It came to pass that when Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord. It may be truly said of many, that they had not been so bad and base in their lives, if God had not been so bountiful to them in his bestowings. Herein men discover their egregious folly, which can no way be excused, Do ye thus requite the Lord, ye foolish people & unwise? is not he thy father that hath bought thee? hath he not made thee, & established thee? Remember the days of old, etc. De. 32. 6, 7 Yea, herein appears the vile malignity of our natures, the inbred poisonous disposition of our unhallowed hearts, which Spider-like suck venom out of those sweet flowers, from whence the little laborious Bee draweth wax and honey. I have three things to say unto such persons, which I hearty wish may tend unto their humiliation and amendment. 1. That this heinous abuse of God's bounties, is a sad sign of an unregenerate estate. Let favour be showed to the wicked, yet will he not learn righteousness, in the land of uprightness will he deal unjustly, Isa. 26 10. I have heard the Hypocrite sometimes compared to a Top, which goes no longer than it is lashed. The expressions of the Psalmist concerning such unfound hearts, are here notable, Psal. 73. 34. When he slew them, than they sought him, and they returned, and they enquired early after God, etc. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues, for their heart was not right with him, neither were they steadfast in his Covenant. 2. That in this particular, idolaters express more respects unto their vain, dumb, idle Idols, than these people do unto the only, true, living, world-governing God, God blessed for ever. For observe how the Prophet Hosea, bringeth in the idolatrous, reasoning for their Idol-worship, Hos. 2. 5. I will go after my lovers, that give me my bread and my water, my wool, and my flax, mine oil, and my drink. In which respect, we may take up against these malefactors, the pathetical complaint of the Lord, Jer. 2. 9 I will yet plead with you (saith the lord) For pass over the Isles of Chittim and see, send unto Kedar and consider Jer. 2. 9 10. 11. diligently, and see if there be any such thing. Hath a Nation changed their gods which are yet no gods? but my people hath changed their glory for that which doth not profit. Be astonished, o ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord, etc. 3. That this carriage is no better than brutish, Jesurun (saith Moses) waxed fat and kicked, thou art waxed fat, thou art grown thick, thou art covered with fatness. Then he forsook God which made him, and lightly esteemed the rock of his salvation, Deut. 32. 15. The Metaphor is taken from the foolish Ass, which being kept low, will come to the Master's hand, but being put into a full pasture, waxeth wanton, and either runs away from his feeder, or else turns heels, and strikes him. And the zealous Prophet Jeremiah doth with much sharpness speak in like manner unto these beastly kind of men, When I fed Jer. 5 7. them to the full, than they committed adultery, and assembled themselves by troops in the Harlot's houses. They were, as fed 8. horses in the morning, every one neighing after his neighbour's wife. Shall I not visit for these things (saith the Lord) and shall not my soul be avenged on such a Nation, as this? 9 The Lord awaken the sleeping consciences of such, whom this quick reproof doth reach, that they may be the better for it through his rich grace in Jesus Christ. The second sort to be blamed I shall touch with a more gentle Use 2 hand (viz.) all those whose ends and aims, in seeking, and Reproof. in bestowing favours, are directly contrary unto the command and practice of our blessed God. I here point at offenders, in the same kind, under a double head. 1. Such who in the pursuit of outward advantages and accommodations for themselves, do only intent the gratifying of the flesh, the satisfying of their own hellish lusts. The Apostle James checketh these men, Jam. 4. 3. Ye ask amiss, that ye may consume upon your lusts. And there is a smart rebuke of Baruch, wrapped up in that Question, which the Prophet Jeremiah propoundeth to him, Jer. 45. 5. Seekest thou great things for thyself? Those must take this home to themselves, who mind nothing so much, as sloth, sensuality, pride, luxury, revenge, and the like, in coveting and hunting after vast estates, places of honour and command in the world. 2. Those who in conferring places of profit, authority, employment and trust upon others, do principally (if not only) aim at the making of a party, the strengthening of a faction, against the government and ways of Jesus Christ. I will make no instances, but leave it to your wisdom and consciences to make application and improvement of this general Item. If there be any, whose purses, power, votes, vigour, are to fill offices with men, whose minds, hearts, hands are against the power of godliness, the purity of Gospel-ordinances, the progress of our Church-Reformation, I wish they would consider, that they are not herein acted by the Spirit of God. I will not make any application of balack's promise to promote Balaam, Numb. 22. if he would endeavour to discomfit Israel, lest I should seem over-tart. Neither would I be thus interpreted in that I have spoken, as though I purposed to strike secretly, any who labour in the sincerity and simplicity of their spirits, to make Jesus Christ glorious in the world. Let my tongue rather cleave to the rooff of my mouth for ever, then that I dare to utter one word wittingly and wilfully against the honour of our Lord Christ Jesus. Now I come to the last Use, which is to persuade us all Use 3 unto a double duty, and accordingly is to be divided into two Exhortation branches. First, We are hence to be moved to praise God for this his Branch. 1 indulging providence, in that he is pleased by means of kindnesses to seek the winning and working of our hearts unto his holy obedience. This inference is made to my hand, in the words immediately following the Text, Praise ye the Lord. Now to quicken our hearts unto the admiration and adoration of God, in this regard, let these following short meditations, be seriously considered. 1. That man's obedience makes no whit at all unto God's advantage, Can a man be profitable to God? Is it any gain to him, that thou makedst thy ways perfect? Job 22. 2, 3. If thou be righteous, what givest thou him, or what receiveth he at thine hand? Job 35. 7. These interrogations carry along with them vehement negations. That it is not possible to profit God in the least measure, by our best obediential endeavours. Men hire servants, because their work tends to enrich them. But in references to the Almighty, Alsufficient God, all must say, When we have done all those things, that are commanded, we are unprofitable servants, Luk. 17. 10. My well-doing (saith David, though a man according to Gods own heart) doth not extend unto thee, Psal. 16. 2. For unto that, which is infinite and perfect, no possible addition can be made. 2. That man's disobedience doth not in any degree prejudice God, If thou sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? Job 35. 6. The Sun is not obscured by man's refusing to behold it, or to commend the light of it. The selfsame beauties, perfections, happiness, which the Lord enjoyed in himself from eternity, he shall possess for ever, though no creature should serviceably attend upon him. Amongst men it is otherwise, for a stock cannot be traded, a trade cannot be managed, many necessary works would be undone, if we had not the assistance of servants. The Crown needs the Blow, the chiefest could not subsist, but by the support of the meanest. The feet uphold the head, and the whole body. 3. That Gods rich, mere mercy did move him, to make manifest his mind unto man, that man might understand what carriage would content his blessed Majesty, and in this regard (if God had not added any further motive to obedience) we are obliged to honour his highness, He showeth his Word unto Jacob, his statutes and his judgements unto Israel. He hath not dealt so with any Nation, and as for his judgements they have not known them. Praise ye the Lord, Psal. 147. 19, 20. What if the Lord had left us all in our natural darkness, as Heathens unacquainted with his Commandments, yet should we not have had any occasion to except against his Majesty. But how great is our engagement to our God, who having given some light of knowledge, doth liberally give in favours, to move the obediential improvement thereof? 4. Suppose that the Lord suspending all ways of love and liberality towards us, should only by threats and blows, have endeavoured our obedience, yet in that respect there would have been cause of thankfulness, for it is much better to be beaten to God's work, then to neglect it. David was of this mind, Psalm 119. 67, 68 Before I was afflicted, I went astray, but now have I kept thy Word. Thou art good, and dost good. And vers. 71. It is good for me that I have been afflicted, that I might learn thy statutes. Therefore the ways of fairness and fatherly indulgence, whereby God seeks to conform our hearts and lives unto his Commandments, should endear him to our hearts, and draw forth our souls in thanksgiving. 5. The work and worship of the Almighty, which we take in hand, is always more or less defiled; God's excellencies are much obscured, his name sundry ways dishonoured, by our imperfections which ever attend our best performances. There is iniquity in our holy offerings, All our righteousnesses are like unsightly rags. Isa. 6. 6. when good Nehemiah reviewed his famous services for God and his house, upon the discovery of his sinfulnesses, he cries out, Neh. 13. 22. Lord, pardon me according to thy great mercies. Now all this God knows, yea he fore-knew all our future aberrations, when he showered down favours, to move our obedience, Thou hast set our iniquities before thee, our secret sins in the light of thy countenance, Psal. 90. 8. And David testifieth, Psal. 139. 2. That God knows his thoughts afar off. Is it not therefore to be very much admired, that the Lord should by renewed and multiplied favours labour to prevail with our hearts, To observe his statutes, and to keep his laws? 6. Lastly, (as though all that I have spoken were too little) the Lord hath herein further manifested and magnified his unsearchable grace, that he hath undertaken abundantly to recompense all our obedience, In keeping of his Commandments there is great reward, Psal. 19 11. Every self-knowing Christian, who is wont with any seriousness, to compare his returns to God, with his receipts from God, will freely acknowledge that he is always infinitely behind hand with his Majesty: therefore considering his former favourable providences, to persuade obedience, together with future precious promises, to crown obedience, we have all reason to call upon ourselves, Praise we the Lord: and to say unto one another, Praise ye the Lord. The second branch of my Exhortation follows, which I have Branch. 2 had principally in my mind and aim, all this while. To persuade your conscientious care to improve all Gods favourable providences unto the promoting and bettering of obedience, according to his purpose and appointment, I beseech you Rom. 12. 1. therefore, brethren, by the mercies of God, that you present your bodies, a living sacrifice, holy, acceptable unto God, which is your reasonable service. If my Exhortation upon this ground be not reasonable, lay it aside, I speak as unto wise men, judge ye what I say. Beloved, I am very serious in this my message, being not only seasonable, but of exceeding great concernment, and shall be very unwilling to go off with a denial unto this my reasonable request, which I make in the Name of God for your good. Manifold examples might be produced to press this Exhortation. Motive 1. That double, that triple resolution of Israel, raised from this consideration, is notable, God forbidden, that we should Josh. 24. 14, 16 verse, 17. forsake the Lord, for the Lord our God he it is that brought us up, and our Fathers out of Egypt, from the land of bondage, and 18. which did those great signs in our sight, etc. Therefore we will also serve the Lord. And again, when Joshua seemed by his words to suspect their 21. sincerity, The people said unto Joshua. Nay, but we will serve the Lord. And yet once more, Joshua putting them to it unto purpose, The people said unto Joshua, The Lord our God will we serve, 24. and his voice will we obey. But I will come lower, than Israel professing dependence upon God. The very Heathens, wicked ones, moved only by moral principles, will requite kindnesses in respect to the law of retaliation, If you do good to them, which do good to you, what thank have ye? for sinners also do the same. And yet in reference unto God, I now request no more. Do but Christianly endeavour to answer God's kindnesses with an obediential carriage, and I call for no more. I remember, when cruel Saul, plotting and practising David's death, was yet by David's forbearance to slay him (having power and opportunity) so overcome, that he broke forth into these words, My son David, I will no more do thee harm, because my soul was precious in thine eyes this day, 1 Sam. 26. 21. God's long-sufferance and loving kindness to us-ward, doth wonderfully exceed all that David either did or could express towards Saul: He hath not only with-drawn his own revenging hand, though we have infinite times provoked him to his face, but he hath also held the bloody hands of cruel men, who have desired our death: yea, we do not only enjoy safety, but rich supplies of comforts from our God. How much rather therefore should we resolve no more to dishonour God by our disobedience, but to observe his statutes, and to keep his laws. 2. This grateful obedience, the Lord will graciously accept, as a full contenting recompense for all his bounties. When Moses had numbered up multitudes of blessings bestowed upon Israel, he adds, Deut. 10. 12, 13. And now, o Israel, what doth the Lord thy God require of thee, but to walk in all his ways, to keep his Commandments? As if he had said, this is all, he will be satisfied with this, he looks for no more. O beloved, how deeply are we indebted unto the most high God, and yet such is his indulgence, that upon sincere observation of his laws (which by virtue of our being reasonable creatures, we are bound to yield) he will cast a quietus est, a full acquittance into our bosoms. But if this consideration cannot prevail with you, yet I pray you consider on the other hand, how unkindly the Lord taketh their disobedience, towards whom he abounds in benefits. How pathetical is that complaint of God himself against his Israel, breathed forth by the Evangelicall Prophet, Hear o heavens, and Isa. 1. 2. give ear o earth, for the Lord hath spoken, I have nourished 3. and brought up children, but they have rebelled against me. The 4 Ox knows his owner, and the Ass his master's crib, but Israel doth not know, my people doth not consider. Ah sinful Nation. In reference unto this lamentation, which the Lord maketh over stubborn, unthankful ones, I will only say thus much; Have you not yet offended your God enough, but will you proceed to grieve him still. 3. This practising of God's praises will be many ways beneficial to ourselves. 1. It will render us wise, in the account of all such, who with any seriousness consider our great obligations unto God. Keep therefore and do them, for this is your wisdom and understanding, in the sight of the Nations which shall hear of these statutes, and say, Surely this great Nation is a wise and understanding people. For what Nation is so great, who hath God so nigh unto them, as the Lord our God is in all things, that we call upon him for? Deut. 4. 6, 7. Is it not wisdom to observe him, who secures our persons and comforts, whose everwaking and all working providence is for our good in every kind? And how can man more manifest his wisdom, then by making Gods ends, his aim in every thing? Now God's end in the administrations of his love is, That we may observe his statutes, and keep his laws. 2. This obediential improvement of God's goodness, will evidence the uprightness of our hearts. Mark David's argument which he pleads before the all-knowing God, Psal. 26. O Lord, I have walked in mine integrity, ver. 1. For thy loving kindness is before mine eyes, and I have walked in thy truth, vers. 3. Threats and blows drive hypocrites to duty, but cords of love draw the gracious heart unto exact walking with his God. 3. When former favours produce better obedience, then may we boldly expect the multiplication of future mercies. Moses having, Deut. 29. specified some of Israel's rich receipts from Gods good hand, from vers. 2. to the 9th, he thus concludes, Keep therefore the words of this Commandment, and do them, that ye may prosper in all that ye do. The self-seeking husbandman will cast precious seed with a liberal hand into a fruitful soil, which is wont to return an answerable crop. God hath the end of his bounties, in our obedience. And his promises to follow Deut. 28. 1-14 Lev 26. 1-12 and to fill them who are obedient, with blessings of all sorts, are manifold in the holy Scriptures. 4. Many and heavy are the judgements threatened against them who continue stubbornly disobedient, notwithstanding the sweet assaults made upon them, by God's gracious administrations. That commination in Deut. 28. 47, 48. hath often affected and affrighted my heart, in reference to this trembling Kingdom, Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things (mark that, for the abundance of all things) therefore shalt thou serve thine enemies, which the Lord shall send upon thee, in hunger and in thirst, and in nakedness, and in the want of all things, and he shall put a yoke of iron upon thy neck, until he hath destroyed thee. When Samuel had pressed the bettering of obedience, by God's remarkable works (which is the very exhortation, which I have now under hand) he sets it on by the selfsame Argument, 1 Sam. 12. 24, 25. Fear the Lord, and serve him in truth, with all your heart; for consider how great things he hath done for you. But if ye shall still do wickedly, ye shall be consumed, both ye and your King. Beloved, we know to our sorrow, that both our King and his Kingdoms are in a wasting condition. God forbidden, O God forbidden, that our continued disobedience should work our utter consumption and desolation. This which I have said is sad, and I have made mine own heart say by saying it; yet that is much more lamentable, which the Apostle Paul reports concerning God's judgement upon poor, purblind Heathens, for their ingratitude, in not living up to their light, to their receipts, Rom. 1. 21. Because when they knew God (it is meant of knowledge attained by God's works) they glorified him not as God, neither were thankful, etc. Wherefore God gave them up unto uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves, vers. 24. The penalty inflicted upon the immortal soul is the more heavy, because of the souls excellency. And mere torment upon the well-awakened soul is not comparably so grievous, as it's servitude to sinful lusts. Now this, this judgement of judgements is incurred, by not answering obedientially our receipts from God. And let none think to put this off, by saying, This concerned Heathens, but we are Christians: for consider, I beseech you, whether the danger be not hereby increased? Is our light greater? Have God's works amongst us held forth more grace and glory? Then questionless our disobedience will expose us to as great, or greater judgements. I have done with the Arguments prepared to enforce my Exhortation: and I hope they have so fare prevailed with you, (at least with some of you) as to move resolutions, to make an obediential improvement of your experiences. I now proceed to acquaint you with some few rules to direct this your obedience, your real thankfulness unto God, with which I shall conclude. And for brevity sake, I will only mention such, as issue naturally and necessarily from my Text and Doctrine. 1. Therefore God should rather be obeyed, than any man whatsoever. I am fare from dissuading dutiful observance unto lawful Superiors of any quality or degree: but I propound the Question of the Apostles, Whether it be better to obey God or men, judge ye, Act 4. 19 & 5. 29. Let him, who doth most and greatest favours for us, receive the largest and frequentest respects from us. Give the chiefest attendance unto the best benefactor. Now who, or what is he, that shall dare to stand in competition with God? No doubt but Joseph, Daniel, Shadrach, Meshach, and Abednego, had so much ingenuity, as to acknowledge with gratitude their obligations unto their Superiors, yet being acted by their stronger, higher engagements unto God, they refused to gratify them in things displeasing unto his Majesty. And I shall not need to tell you how fare the bestowings of God in quantity, quality and variety, do transcend all that kindness, which either hath been received, or can be expected from any humane hand. 2. Therefore we should obey God with our All. Both riches and honours come of thee, and in thine hand it is to make great, and to give strength unto all. All things come of thee, 1 Chro. 29. 12, 14. Is it not reasonable that all which is received from the Lord, should be employed for the Lord? You Merchants expect thus much in justice and equity from your factours beyond seas, that whatsoever commodities you convey unto them, should be disposed of to your advantage. Now I pray you turn the Tables, and deal you with God, as you require men should deal with you. Who doth not acknowledge strength in the Apostles argument? 1 Cor. 6. 20. Glorify God both in your body and in your spirit, which are Gods. Therefore if we grant the premises, it will be our weakness to deny the Conclusion. Consider what I say. If any of you enjoy any wisdom, strength, authority, estates, parts, interests, opportunities, which you received not from the Lord, then refuse to lay them forth for the Lord. But let me appeal unto every individual soul here present, in the Apostles words, What hast thou which thou didst not receive? 1 Cor. 4. 7. The inference therefore comes with force upon you, Thou shalt love (and consequently thou shalt obey) the Lord thy God with all thy soul, with all thy thought, with all thy might, Cum omni valde tuo. O it is an unequal and unreasonable thing, to make any deeds of reservation in our deal with our God, the God of all grace and of all consolations whatsoever. 3. Therefore our obedience unto God, should be tendered speedily. For is not the Lord so fare beforehand with us in his favours, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at this very instant, we are engaged obsequiously to submit unto his government? Joshua having particularised to Israel ancient providences, whereby God had expressed his care and kindness towards them and their forefathers, he calls for service without delay, Josh. 24. 14. Now therefore fear the Lord, and serve him. Do not any of you dare to put off God one day longer with procrastinations. A father said, that cras, cras, was corvina vox. Delays will breed guilt, and bring danger. Let us call to mind how much we were in God's debt, how fare in arrears, before we began to pay one penny (as it were) in any humble, holy, hearty performance. Therefore let us now, now obedientially remember our Creator, our Protector, our Benefactor, our God blessed for ever, To day, while it is called to day, do not harden your hearts. 4. Therefore in all ways of holy obedience, we should walk humbly with our God. Well may this alone abase our hearts, that the excellencies of the Lord, and the worth of his service, should not be sufficient to work us unto dutifulness, without a daily addition of fresh favours from his Majesty. But when we compare our unanswerableness to God's purposes, expectations, deservings, it is strange that there should be the least conceitedness in us, in regard of any work at any time discharged. If ever man had occasion to glory in his labours, and adventures for Christ, the Apostle Paul (I think) might be the man. But he professeth, Act. 20. 19 That he served the Lord in all humility of mind. Now it is most apparent, that besides other means whereby he attained and maintained this sweet, humble frame of spirit, this was one, viz. That he had much in his eye, his rich receipts from Christ, which he was no way able to requite. And I am confident, that by a serious, wise paralleling that which God doth for us, with that which we do for him, in regard of quantity, quality, variety and constancy, the swelling of our hearts will be much abated. 5. Therefore all our services for God should be the warm breathe of flaming love. All the undertake of St Paul for Christ, seemed to be sparks arising out of this fire. He speaking of labours, losses, hazards, gives in this as the reason of all, 2 Cor. 5. 14. For the love of Christ constraineth. And when David had endeared his God to his heart, by meditating upon his mercies, Psal. 116. 1. I love the Lord, because he hath heard my supplication, etc. From thence did issue obediential resolutions, I will call upon the Lord. I will walk before the Lord in the land of the living. Although God alloweth the use of other arguments to quicken obedience, yet this of love should have the preeminence. 6. Therefore we should serve the Lord in truth, because he hath done great things for us, 1 Sa. 13. 24. This truth is opposed to seemingnes and falsehood. God doth not feed us with fair words. We do not only hear of his bounties, but we see, touch, taste, enjoy the comforts of his good providences. Let us answer our God with realities, If any man only seem to be religious, his religion is vain, Jam. 1. As for those who content themselves with shows of godliness, denying the power thereof, they are abhorred by the lord Be not deceived, for God will not be mocked, According as every man sows, so shall he reap. If you sow the wind, you shall reap the east-wind. Be you well assured, that Court compliments, frothy flatteries, empty shows will not take with God. Those who pay in good coin, will not be repaied with that which is counterfeit. Let us, not therefore dream of requiting Gods real favours with mere formalities, Let us not only love in word and tongue, but in deed and in truth. 1 Joh. 3. 18. 7. Therefore fear the Lord and serve him in sincerity. This sincerity is opposed unto selfishness. Whereas the hypocrite centres Josh. 24. 14. proudly in himself, makes himself his last end, his God. Did ye not eat for yourselves? Did ye not drink for yourselves? Did ye Zech. 7. 5, 6. at all fast unto me, even unto me? saith the Lord. The practice of God, intending and effecting our good, as truly, as his own glory, may well prevail with us, to mind his praise in that which we undertake. His gracious providences are for our comfort, his holy Commandments are for our good, therefore let not us sit down satisfied in serving our own turn by our services, but let us move forward, not resting till we come to this centre, God's honour. Whatsoever we do, whether in our general or particular callings, in commanding, obeying, in private or public, Let all be done unto the glory of God, 1 Cor. 10. 31. 8. Therefore we should observe God's statutes, and keep his laws continually. This the Lord desires, Deut. 5. 29. O that there were such an heart in them, that they would keep my Commandments always. And this his Majesty well deserves, For he daily loadeth us with his benefits, Psal. 68 19 His unweariedness in following us with favours, should move us to follow him unweariedly in the ways of well doing. If in the whole course of your lives, you can find one day, or one hour, wherein God doth not, in one kind or other, do you good, then on that day, in that hour suspend the serving of his highness. We (such is the sinfulness of our sinning hearts) do every moment of our lives, give the most high God most just occasion to resolve to favour us no more: but the Lord (so admirable is his goodness) doth every minute of time, afresh engage us unto his obedience. Therefore be not weary of well-doing, but rather, be always abounding in the work of the Lord. God forbidden, that it should be truly said of any of us, That we began in the Spirit, and did end in the flesh. All these eight rules, necessary truths, and naturally deduced from my doctrine, do concern every one in this great Congregation without any exception. I cannot imagine, from what seeming pretence any should dare to plead exemption from these directions; and I pray God, that no one of you may departed this Assembly, without some obediential bents and resolutions upon your spirits. But all my Sermon, all my counsel doth most concern them; for whom the Lord hath done most, in ways most remarkable and glorious. No City in the world hath been more magnified by divine providences, than this wherein we are. No people on earth hath been more enriched with temporal and spiritual provisions together, than ourselves. Our God grant that our improvements obediential, may prove in some good measure answerable. Notwithstanding, by virtue of the equity of my doctrine, the Lord expecteth to be best served, to be most advanced, by them whom he hath most enriched, whom he hath most advanced. And therefore give me leave to tell you, Right Honourable, the Lord Major, and Right worshipful, the Aldermen of this famous City, that God deserveth and expecteth more from you, then from your brethren. For unto whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more, Luk. 12. 48. As you are bound to be exemplary in exact endeavours, To observe God's statutes, and to keep his laws: So is it your duty (in a special manner) to take care that all others under your command be conformed to the Commandments of your God, Magistratus est custos utriusque tabulae. Right Honourable, your Lordship hath for divers years been acquainted with my plain Ministry, and I cannot say that I have lost any place in your affections by my plainness, therefore I will take the boldness to direct myself in faithfulness unto you. 1. Do not you dare through indulgence to spare the punishing of them, who do dare to cast God's Commandments behind their backs. Can you hold your hands, and connive at such, who should go about to sleight the works, which are raised and maintained for the safety of this City? You heard in the opening of my Text, That God would have his laws preserved from violence, as the means of our preservation. I once heard a plain dealing Preacher, compare a remiss Magistrate unto the sign George on Horseback, who standeth all the year with his hand on the Sword, but never strikes. My Lord, You have not received the Sword in vain, Rom. 13. 4. Although I would not sharpen the edge of authority unto undue severity; yet would I whet mine own knife to lance and let out the impostumated matter in my friend's flesh. I grant your Lordship must be cautious, as courageous, and therefore you have good reason to make Solomon's prayer, 1 King. 3. 9 Give thy servant an understanding heart, to judge thy people, that I may discern between good and bad. But I beseech you remember withal, That foolish pity spoils the City. Let not common drunkards, profane cursers and swearers, brutish wantoness, and such like wicked ones, escape that penalty, which the Law hath appointed for them. Phineas executed judgement, and it was counted unto him for righteousness, Psal. 106. 30, 31. 2. I call for your zeal against Popery, that abomination, which brings desolation. Let your zeal move often inquisitions, whether in some corners of this City, there be not Idolatry in the use of the Mass, lest through neglect of search, that abomination be suffered. But I move that in a special manner, search may be made after Jesuits, those unsufferable incendiaries, who blow the coal of contention amongst brethren, who have caused, and do continue the unhappy breach betwixt our King and Parliament, our Sovereign and his Subjects. I have heard a Story of a man, who passing by a tree, which Nature was cleaving, did thrust in his hand to increase the breach; whereupon providence suddenly closing the breach, did there hold the man by the hand, as an act of revenge. Though I dare not assert the truth of this Story, yet I make this moral. Doubtless there are Jesuitical spirits, who haunt these coasts, who walk in this City, and it is suspected by many, that they have a special hand in some of the pamphlets published, to increase the flames of unbrotherly divisions: I hearty wish that they might be apprehended by some good hand to be made exemplary. It's reported that the Pythagoreans did set a note of infamy upon the number of two, because it was the first, which dared to departed from Unity. Solomon saith, He that soweth discord among brethren, is an abomination to the Lord, Prov. 6. 16. 19 And this reacheth more than Jesuits in this Kingdom, yea in this City: For how many make it their business to make breaches, not only among private brethren, but also between the two Kingdoms of England and Scotland, notwithstanding the solemn brotherly Covenant. Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which you have learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, Ro. 16. 17, 18. I humbly move cautiousness in regard of Malignants, that those mischief-workers, who now (as report speaks) are moving homeward, may not inconsiderately, upon too easy terms be entertained and trusted. It is my daily prayer, that God would convert and pardon those who express the most malignity against the work of Reformation so happily begun amongst us: and my soul saith, God forbidden, that any who are sincerely changed, should by our sourness, be sent back again into our enemy's quarters. Notwithstanding I must tell you, Abundans cautela non nocet. When Saul was come to Jerusalem, he assayed to join himself to the Disciples, but they were all afraid of him, Act. 9 26. Fals-hearted one's amongst ourselves, may do us much more wrong, then known adversaries at a distance. And is it not a just ground of complaint made by our friends, when foes who have forsaken City and Parliament, shall make their peace at such easy rates, that they suffer less in their outward estates upon their return, than approved friends have done, if their Assessments and voluntary contributions be considered? I undertake not to direct in this case, but I entreat God, to make the Parliament and City wise and circumspect in this particular. 4 I most earnestly importune your care, for the better and stricter observation of the Sabbath, and I hearty commend worthy Nehemiah, as your pattern of imitation in this practice. The ways and courses whereby he witnessed his holy zeal in this kind, lie open in the History, I shall not need to specify them. I beseech your Lordship to see to the suppression of buying, selling and sporting upon the Lord's day. I have often thought upon a speech of that famous servant of Christ, and Minister in this City, learned, humble, holy, public hearted Dr Staughton, which I had from him in private conference in those times, when the Sabbath, and the observation thereof, was decried by the Prelates and profane sort of men. His speech was this, Should any man give up a Castle of such concernment to this Kingdom, as the fourth Commandment is to the safety of Christian Religion, he would deserve to die many deaths. As you love the Lord, and the life of Religion, regard the Sabbath, and let your heart and hand be against those doctrines and practices, which tend to the profanation of it. 5. I entirely Petition your utmost towards the compounding of our miserable divisions about Church affairs. There are not only Congregations of Anabaptists, Antinomians and Brownists in this City connived at; but (as it is commonly and credibly reported) also companies of men, who deny the Deity of Christ, and divine authority of the Scriptures. I remember that when Gallio was Deputy of Achaia, there was insurrection made in Corinth against Paul, and there were woeful confusions in the City, but it is added, Act. 18. 17. And Gallio cared for none of those things. God forbidden, that either your Lordship, or any other Magistrate in this City should be thus regardless of our present distractions. When there was a great breach made in the ground by an earthquake at Rome, and notice was given, that the gods would not be pacified, except something of special worth was cast into the breach, Marcus Curtius did cast himself in, in love to his Country. And I believe that there are very many amongst ourselves in this City, both Ministers and others, who could be content to sacrifice their lives in this service, to reconcile dissenting brethren. For alas, alas, Do not divisions threaten dissolution? A Kingdom divided cannot stand. My soul desires that London may, in ways of truth and holiness, be like Jerusalem, A City compact together; or (as others render the phrase) A City that is joined to itself together, Psal. 1 22. 3. For the effecting whereof, I make it my last request, that with all your might (as God may be pleased to give opportunity) you would promote the speedy settling and exercise of Church-government. Were the Church blessed with the use of that Discipline, which is according to the mind of Christ, in this posture, it would be terrible as an Army with banners, Cant. 6. 10. By this means profaneness would be crushed, superstition suppressed, errors checked, Malignancy discountenanced, the Sabbath better observed, holy Ordinances more purely administered, and our breaches well healed. Here are motives enough to move every right bred son of Zion, to set head, heart and hand unto this work. Conscientious, zealous care in this kind, will contribute very much to your honour here, and your comfort hereafter. Good Nehemiah thus pleads for himself before the Lord, having been industrious in this service, Remember me, o my God, concerning this, and wipe not out my good deeds (my kindnesses) that I have done for the house of my God, and for the offices thereof, Nehem. 13. 14. Now in this case, the counsel of God's faithful Ministers, is to be considered. The words of Artaxerxes are notable, Ezr. 7. 21. Whatsoever Ezra the Priest, the Scribe of the Law of the God of heaven shall require of you, let it be done speedily. Some (it may be) will catch at this sentence, and say, This discovers the drift of Presbyterian spirits; you desire to exercise dominion over your brethren's consciences, and therefore would have all things managed according to your mind? But I must take the boldness to answer, That this is a notorious slander. For we petition nothing, but that which in our consciences is according to the mind of Jesus Christ, and profess ourselves willing with the least and lowest of Saints, to submit unto the Sceptre of our Lord and Saviour, not requesting favour in any thing, repugnant unto the holy Scripture. This is that advice, which in faithfulness, and with humility I present unto your Lordship's consideration; and I do it with the more confidence, because in all particulars it speaks the language of our solemn Nationall League and Covenant, which should never be forgotten. And now to conclude all. I beseech you all (both right Worshipful Aldermen, and right worthy Citizens) to consider seriously how far my counsel directed to the Lord Major concerneth you every one. O that God would give you all with one heart to say unto his Lordship (as it was once spoken to Ezra, to quicken a work of Reformation) Arise, for this matter belongeth unto thee, we also will be with thee. Be of good courage, and do it, Ezr. 10. 4 For my part, I shall use no more words, but those of David to Solomon (relating to Temple-work) 1 Chron. 22. 16. Arise therefore and be doing, and the Lord be with thee. FINIS.