Glorifying of God, The Just Tribute of a Thankful People,  
Discovered and Pressed in a SERMON Preached December 2. 1697. BEING The Day of Thanksgiving For the PEACE.  
Gen. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Psal. 2. 11. Serve the Lord with Fear, and Rejoice with Trembling.  
1 Cor. 6. 19, 20. Ye are not your Own; Ye are Bought with a Price: Therefore Glorify God in your Body and in your Spirit which are God's.  
LONDON: Printed for Jonathan Robinson, at the Golden Lion, in St. Paul's Churchyard. MDCXC VIII.   
PSAL. L. Ver. 15. latter part. I will deliver thee, and thou shalt glorify me. 
IN this Psalm the Prophet Admonisheth the Persons of his time of God's Coming to them, to Judge their Religion and Profession. And here he shows, That the Worship that Pleaseth him Consists not in External costly Legal Sacrifices, Ver. 8,— 13. but must chief be Moral and Spiritual Worship; which he sets down in Three Branches.  
I. True Thankfulness of Heart, Ver. 14. begin.  
II. Performance of Vows to the Most High, Ver. 14. latter part.  
III. Calling on God in Straits, and Honouring Him with Praises for Deliverances, in the Text. Where we have observable Four Things:  
1. Here is supposed, That a Time of Trouble or Danger may Befall God's faithful Servants.  
2. In such a Case 'tis expressly required as a Great Duty, that they Invoke God's Name, and commend themselves to his Majesty by Ardent Prayer; Call upon me in the day of Trouble.  
3. Here is a gracious Encouragement given for so doing; I will Deliver thee.  
4. A Duty subsequent to such Deliverance; or, one Main End God aims at in his Delivering, viz. That the Delivered should Honour God with their Praises.  
Now Glorifying of God upon Delivering Us, being the Chief Work of This Day, which God hath been pleased to make to be a Day of Solemn Thanksgiving for Wonderful Mercies, I shall principally endeavour the Opening and Enforcing the said Great Duty of Glorifying God our Deliverer: And therefore shall speak unto no more Truths as General Heads of Discourse, than the same makes needful, and they are these Three;  
1. That a Time of Straits, or Day of Trouble and Danger, is the usual. Lot of God's People in this World.  
2. That God takes his Time to Deliver his People from Perilous Straits and Troubles.  
3. 'Tis the Duty of his People to Glorify God, whenever he is graciously pleased to Deliver them.  
I shall be short on the First of these, as only making use of it, as a Necessary Foundation to the Other Two that follow upon it.  
Troubles and Adversities, more or less, belike the true Church of God, and its faithful Members here.  
The Apostate World is an Inhospitable Place to the Heirs of Heaven. God's Faithfullest Subjects are the World's Greatest Non-conformists; and for sticking 
Rom. 12. 2.  to their Allegiance to Christ, their Sovereign, they are sure to Procure the World's Enmity. For not Complying with a Wicked World's evil Customs, nor Falling in with its base Lusts and Interests, they'll not fail more or less, to suffer Trouble from it, as Evil-doers, 2 Tim. 2. 9 The Holy Ghost tells us, that He that is Upright in the way, is an Abomination to the Wicked, Prov. 29. 27. And our Saviour told his Disciples, John 15. 19 That were they of the World, [Ungodly or Infidels] the World would love his Own; [love them for being like Them] but because they were not of the World, but he had Chosen them, [i. e. Effectually Called them (in pursuance of his Decree of Election) out of the World, [from a Conformity to it in Judgement, Affection, and Conversation] therefore the World hated them.  
'Tis Here that Jacob hath a Time of Trouble, Jo. 30. 7. and the Seed of Jacob are often troubled on every side, 2 Cor. 4. 8. The Church is here in a Militant State; The Wicked plotteth against the Just, etc. Psalm 37. 12. He watcheth the Righteous, and seeketh to slay him, Ver. 32. Whence it comes to pass usually, That every one that departeth from Iniquity, maketh himself a Prey, Isa. 59 15. So that (in short) all that will live Godly in Christ Jesus, may reckon on Persecution and Trouble. Afflictions and Sufferings are so much the common Lot of the Righteous, that though they may have some Fair Days and short Refreshing Seasons, yet Foul Wether and Storms frequently attend them from the raging Seas of swelling Wickedness, Pride, and Envy. And, as Julian told the Christians when they Complained of his Cruelties, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That it was their Profession to endure Tribulation; so the very Course and Trade of the Christian Life is a suffering One.  
Instances hereof are innumerable. Well-known are the Stories of Abel's Murder by Cain, (the Devil's Patriarch, as Tertullian calls him) and of the various Distresses of Abraham, Isaac, Jacob, and Joseph, those Blessed Patriarches, who were sorely harrassed from Country to Country, having their Lives filled up with Troubles and Perils. We read of Job's Dunghill, and Daniel's Den of Lions, and Jeremia●s Dungeon. We know what bitter Complaints Holy David, the Darling or Beloved of the Lord, (as his Name imports,) often made with respect to his Calamitous Estate, Psal. 57 4. Psal. 59 2, 3. 1 Sam. 20. 3. Psal. 69. 2.  
You are not to learn what cruel Usage Isra● had in Egypt; nor what a Fight of Afflicti●● the Church endured in aftertimes from Sem● charib, Nabuchadnezzar, Antiochus, etc. We know how sadly it cried out long since, Wherefore hidest thou thy face, and forgettest us affliction, and our oppression? For our soul is bowel down to the dust, our belly cleaveth to the earth. Psal. 44. 24. In short, The Churches Ca●● upon the account of Sufferings and Adversities is one while compared to a Valley of dead and dry Bones, Ezek. 37. 2. And another while her Sorrows are set forth by those of Women i● Travel. For This it is, that she is likened to a Lily among Thorns, Cant. 2. 2. To a poo● Turtledove amidst a Multitude of Enemies, Psal. 74. 19 and to a silly Bird in the Fowler's Snare, Psal. 124. 7.  
Well; but does the Lord always look on in Silence, and behold the Perils of his Servants with an unconcerned Eye? No, he will Plead his People's Cause, and Break their Enemies to pieces like a Potter's Vessel. Which brings me to the  
II. Truth or Proposition,  
Doct. TWO Viz. That God takes his Time of Delivering his People from Trouble or Danger.  
As he Kills, so he Makes Alive: As he Wounds, so he Heals the wound of the daughter of his People, Deut. 32. 39 He holdeth their soul in life, and suffereth not their feet to be moved, [or fall into utter Ruin (as their Enemy's design and hope)] Psal. 66. 10. He proveth and trieth his Children as silver is tried. He bringeth them into the net, and layeth afflictions upon their loins [by his Providential Disposals, bringeth them into Straits and Dangers on every side] He causeth men to ride over their heads, so that they go through fire, and through water; but he doth not Abandon them in this their heavy Plight, but watcheth over them for their Good, and bringeth them out into a wealthy place, [even into a state of Liberty and Prosperity] Psal. 67. 10, 11, 12. Though he suffers his Servants to lie for a time in an afflicted and contemptible Condition, suffering great Hardships, and running many Dangers, yet he takes his Day to bring them into a more beautiful, desirable, and amiable State, as we read in Psal. 68 13. Though ye have li●n among the pots, ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold. He delivereth them out of the hand of the wicked, out of the hand of the unrighteous and cruel man, Psal. 71. 4. Jer. 30. 7. Jacob shall be saved out of his Season of Trouble. And though many be the afflictions of the righteous, yet the Lord delivereth him out of them all, Psal. 34. 19  
Reasons. And this must needs be so, Because of the 
* Isaiah 43. 4.  Love God beareth unto his People. They have such an Interest in his Affections, as that, though he will use Enemies as his Rod to Correct them for their Iniquities, (which endanger their Souls, and dishonour his Great Name) yet he will also 
† Hos. 14. 14. Jer. 31. 3, 4.  heal their backslidings, and turn away his anger from them, and build them up, and set them in safety. On the account of his singular Affection for them, God styles himself his People's Rock, Deliverer, Buckler, High Tower, Horn of Salvation; and is as a Wall of 
●ech. 2. 5. Isaiah 27. 3.  Fire about them, and hath a watchful Eye upon them, and undertakes to keep them Night and Day, lest any hurt them.  
He is also their Covenant-God, and They his 
Deus & Naturâ & Foedere Gratiae ad Benefaciendum proclivis. Jun. in Mat. 16. 18.  Covenant-People; by which Covenant he engageth to have Common Friends and Common Enemies with his People, Gen. 12. 3. Isa. 4●. 2, 3.  
Moreover, his People's Cause is God's Cause, and Their Reproaches, are God's Reproaches, and Their Enemy's God's Enemies, Psal. 74. 22, 23. God is hated in his People. 'Tis God's Holiness and Interest that is opposed in the Opposition made against the Church. The Original Cause is Malignity against the Holy Sin-hating God, Rom. 1. 30. 'Tis in the Church God hath put his Name; His People are They that uphold it in the World; among Them is his Image; therefore his Church's rising is His Glory, and her Reproach is His Dishonour. Therefore 
Malo in nos Murmur hominum quam in Deum: Bonum est mihi si Deus dignetur me uti pro Clyp●o. Bern. de consid.  the Lord, their Head in Heaven, is sensible of the Wrongs done his Members on the Earth: and accordingly takes them as done to Himself, Wherefore he will plead the Cause of his Oppressed Servants, and not suffer the Rod of the wicked to rest always on their Back. And that too, because  
Lastly, The Power of their Enemies depends wholly on God's Will. Wicked Men are but Tools and Instruments in God's Hand to do his Pleasure. He Bounds their Actions, and Measures out the Corrections of his People by them. He saith to the Rage of Enemies, what he doth to the Waves of the Sea, Hitherto shalt thou come, and further shalt not pass, Job 38. 11. He makes the wrath of men to praise him, and the remainder thereof he restraineth, Psal. 76. 10. Cruel Foes work on according to their own wicked Principles, but God overrules all their Councils, Motions, and Operations, to the doing his Work, the bettering of his People, and the glorifying his Name. Their Power is only for God's Holy Ends. God Raiseth them up, and Casteth them down again, even as it seemeth good unto him. So then the Lord appoints Salvation, [Isa. 26. 1.] and he commands Deliverance for his Jacob, [Psal. 44. 4.]  
But IId. What are the Times or Seasons in which God usually Appears for the Delivering of his People?  
The Scripture shows us, that One Time of God's Appearing against his Enemies for his Church, is, When the Enemies are grown Proud and Insolent against the Lord Himself, and presume to carry all before them; As if the Church were even in their Power to destroy Her, as they please, and that there were no help (as they said of David, Psal. 3. 2.) in her God for her. Thus when Edom was waxen so proud as to boast of itself as if it were a Match for Heaven, and was in its Haughtiness violently carried out against Jacob, God presently lays Edom low, and vouchsafeth deliverance to his People, making the House of Jacob to possess their possessions, Obad. 3, 4, 10, 17. So God's Judgements fell on the Prince of Tyre (with other Heathen Enemies) when he had set his heart as the heart of God; and thereupon followed Freedom for God's people from Vexation by them, Ezek. 28. 6. etc. 24. etc. And this was the Time of God's redeeming his Church from Babylon, when the Insulting King of Babylon (who had carried away his People captive) instead of giving that Praise he owed for all his Successes, did daily blaspheme God, as if he wanted Power to save his People out of his Hands, Isa. 52. 5, 6. compared with Ezek. 36. 20, 23. At such a Season as this, when Enemies bea● themselves high and stout before the Almighty, God takes his Time to ease his endangered People, and assert his own Sovereignty to the Teeth of his Foes, that All Daring Nimrods' and Proud Lucifers may know that the most high God alone ruleth in the Kingdoms of men.  
Further, When the Enemies grow Outrageous 
Gen. 15. 16.  and Insatiable, as in other Sins, so particularly in their Cruelty against the Church of God; when 
Exod. 3. 7.— 10. Isa. 36. and 37. 4, etc.  they are gotten to a Fullness and Ripeness in their Transgressions against God, and nothing will satisfy them short of the utter Ruin of his Cause and People, God Usually ariseth to Rescue his People, and Crush his Foes. We read how the Church hath very often suffered very great Oppression and hard Bondage from many Enemies, and God hath permitted their Foes to carry it with an High Hand over them for a long Season before he hath Redeemed them. But if ever they begin to attempt the utter Subversion of his People, he hath never failed to show his Jealousy and concerned Care for them. Thus when Pharaoh from Oppressing them, advances toward the Destroying them, and his Rage against them grows Boundless; When he first thirsteth for the Blood of all the Israelites Male-childrens (therein striking at the Root of the Church) and presently after vowing the Satisfaction of his Lusts in the slaughter of the Body of the People too, God by a Miracle Delivered his Church, and with his Vengeance made the enemies to sink as lead in the mighty waters; 15th and 18th Chapters of Exodus.  
Thus when Haman's Malice contrived the Destruction of the whole Body of the Jews; and Nothing less than the total Extirpation of Root and Branch was aimed at, the Divine Arm interposed between the Bloody Decree and the Execution, to the Salvation of the Jews, and the Overthrow of their Enemies.  
Again, God looks down from the Height of his Sanctuary, regarding and succouring his Afflicted People, when their Enemies and Sufferings have well humbled and refined them. So saith God in Is. 10. 12. As soon as I have performed my whole work on Mount Zion, and on Jerusalem, [that is, Chastened them to True Humiliation and Reformation] I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks. And thus the Promise of God's Deliverance in general runs, That whenever his people's uncircumcised hearts be humbled, etc. He will remember his Covenant, and the Land, Leu. 26. 40, 41, 42.  
Another Time of God's Appearing for his Cause and Church, is, when his People are so greatly affected with, and for the Distresses of 
Luke 18. 5, 6, 7, 8.  the same, that they give God no rest, but with a right Spirit of Prayer Ply the Throne of Grace Day and Night for God's avenging his Elect on their Enemies.  
Indeed, God hath bound himself by Promise to Hear and Deliver, when thus sought unto; Gen. 29. 12, 13, 14. And agreeably hath commanded Persons Thus to pray in Zion's behalf, Isa. 62. 6, 7.  
And 'tis observed, That God usually pours out a Spirit of Prayer upon his People more than at Other Times, Then, When he is intending a Deliverance for them. And the Church knew this to be so sure a Sign of God's rising for his Afflicted Church, that they ventured to make a Prophetical Conclusion out of the Spirit of Prayer poured forth upon them, That so it would be, in Psal. 102. 13. Thou shalt arise and have mercy upon Zion. But how are they sure of it? The Set Time is come. How know they that? For thy Servants take pleasure in her Stones, and favour the dust thereof, verse 14. [that is, have great Affection to it, though Ruinous, and passionately pray to have it Rebuilt.] Thy Servants are Compassionate; they are full of Pity, and pour out their Souls, and mourn to Thee for the sake of Zion's Rubbish and Desolation, and therefore surely thou wilt now come and save; Thou wilt regard the prayer of the destitute, and not despise their prayer when thou buildest up Zion, and appearest in thy glory; Verses 16, 17. God will have the Building up of Zion to be the Fruit of his People's Prayers. And thus the Heavy Dooms denounced by God's Command against Hadrach, Damascus, Tyre, and Zidon, [Destructive Enemies of God's People] are foretold to take place then, when the eyes of all Israel are towards the Lord [for Helpe,] Zach. 9 1, 2. We read that the Romans, once in a Great Distress, took the Weapons out of the Temple of their God, and with them got a glorious Victory over their Enemies. And truly many a Foil have the Sanctuary Weapons of Prayer given the Church's and our Enemies. Yea, what if I say, That the Morningstar is not a more Infallible Argument of the Day approaching, than a Spirit of right Prayer poured out on his People, is an Argument of some Signal Mercy approaching them? The Wonderful Victory given our King at the Boyn, whereby Ireland was Rescued from Cutthroat French and Irish Papists, falling out at the Time of the General Fast in Scotland, is a Late Glorious Instance hereof. Nor will the Lord do any Great Things for his Servants without the Preceding Awakening of the Graces of his Spirit in them by their Believing, Seeking to him, and humble Waiting on him, 'Tis greatly Remarkable how Two Years since many Numerous Congregations in an Extraordinary and Unusual Manner, without Any Call from Authority or Foresight of any such Impending Evil to enforce them thereunto, most Religiously kept many Days of Solemn Prayer close after one another, to seek God for his Church in General, and our King and Parliament (then sitting) and Nation in Particular. And lo what followed? God graciously inclined a ready Ear, and within a few Days amazingly Surprised and Rescued us both by a Wonderful Discovery of a Diabolical Assassination designed against the Life of our Sovereign, and thereby to Overthrow the Protestant Interest and Religion throughout Europe.  
God hath not (saith the Psalmist) despised nor abhorred the afflictions of the afflicted; neither hath he did his face from him. But when he cried unto him, he heard, Psal. 22. 23.  
And indeed the General Time of God's delivering his People, is, when Nil nisi Vota supersunt, when they have even nothing left on their part but Prayer to help them. For in the  
Last Place, He commonly comes with Salvation, when all Earthly Helps fail them, and they can have no Dependence on an Arm of Flesh, but are reduced to the very brink of destruction. When he seethe their power is gone, and there is none left [to secure them]; then will the Lord judge his people; [i. e. Plead their Cause, Protect and Save them]; Deut. 32. 36. So 2 Chron. 20. 12, etc.  
When the Church is brought as near to Ruin, as a Lamb sticking between the Teeth of a Lion, is near to being Devoured; or a Bird fallen into the Net, is near catching; or a Brand is to burning, when thrown into the Fire; even than does God step in, and take the Prey out of the Teeth, and break the Net of the Fowler, and snatch his Church out of the fire, Psal. 124. 6, 7. Zach. 3. 2. Am. 4. 11. The Ship is first full of Waves; and Lazarus dead and buried; the Three Children actually thrown into the Fiery Furnace; and Daniel gotten into the Lion's Den, before the Lord appears for their Salvation, Matth. 8. 24. Dan. 3. 14. Chapter 6. 22. God rescueth his Servants from the very ruins of death, Ezek. 37. 7, 10, 11. And in Psal. 102. The Church professed her bones to be burnt up like an hearth, her belly cleaved to the dust, she was as a forsaken Pelican, and destitute when God came to show Regard unto her, where the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Destitute, signifieth either the Shrub of a Broken Tree, or the Heath that grows in the Barren Wilderness, and such was God's Church then. When the City of Leyden was so long and strictly Besieged by the Duke of Alva, that they were forced for their Sustenance to search the Dunghills, and boil old Leather, etc. and were come to such a Desperate Extremity, that the Duke began in the Language of Blasphemy to Threaten and Insult over them, That very Night the Lord turned the Winds, and the Tide swollen, and the Waters came in and Forced him to Raise the Siege. Peter lay fettered in Prison, and the next Morning was to be Executed; and yet God by an Angel preserved him. The Time that God ordinarily chooseth to show himself their Saviour, is, when the State of his People looks to be come to such an Irrecoverable Ruin, as that they must of necessity perish if he do not save them. The Almighty's Deliverance often comes in the most Unlikely Time. When Sense is at a loss, and Carnal Reason is puzzled: In the Mount he is seen; When the Knife is lifting 
Cum duplicantur Lateres venit Deut.  at the Throat; when all Hope is cut off; Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Sovereign Arm appears beyond all hope or thought, Is. 33. 7, 8, 9  
And so we come in the IIId Place, to Consider of the Ways, or Manner how God is wont to deliver his Church and Servants.  
And truly if we trace the Footsteps of the Most High in the Work of Execution on his Enemies, and of Salvation toward his People, we shall be forced to say as in Psal. 77. 9 That his way hath been in the Sea, and his paths in the 
Is 64. 1. Cant. 2. 8. Neh. 1. 3.  great waters, and his footsteps were not known. In leading on his people like a flock, he hath traveled in the greatness of his strength, sometimes removing Mountains out of their way, making them flow down at his presence; and sometimes skipping over them; and sometimes his way hath been in the whirlwind, and in the great storm. In short, He hath ever acted in this Matter in Ways and Manner most Glorious to, and Expressive of his Great Name, most Advantageous and Comfortable to his own Servants, and fullest of Shame and Confusion to his Enemies.  
And First, One way he takes to Rescue his Servants, is, By laying Restraints, and causing sudden Changes on the Spirits of their Adversaries. Thus it was in Jacob's Cause, with respect to his Enraged Brother. Esau's Malice was stirred, and his Power great enough to cut off Jacob with all appertaining to him; but upon Jacob's Prayer to God for his appearing on his behalf, Lo! Quantum Mutatus— God's Awing Hand seized on him, and so effectually checked his Bloody Intention, that when he met his Brother, he could not so much as give him an Ill word. But Jacob saw his face as if he had seen the face of God. So well was Esau (seemingly at least) pleased with him; Genesis, Chapters 32 and 33. Thus God held in Israel's Envious Neighbours from Attempting the least Hurt against them at a Time when they might easily have Ruined them. At other Times they were watchful enough for all Advantages to Invade their Land, being spitefully Set against them; But now, when, on God's Command, the People, and all the Males, leave their Habitations to go to Worship at Jerusalem, they do not once Offer to make any Inroads into their Country, when there was Nothing in second Causes to hinder them. So Saul's Revengeful Spirit against David, which had all the Force of Interest to Support it, suffers such a wonderful and sudden Change, that of a Persecutor he becomes a Justifier of David, Acknowledging David's Innocence, and his own Gild. 1 Sam. 24. 17. etc. And in like wonderful manner was Jehosophat rescued from Destruction; for when the Enemies in Battle had espied him, they presently compassed him about, so as he had no likely way of Escaping, but God (saith the Text) moved them to departed from him. 2 Chron. 18. 30, etc.  
God sometimes (again) Preserves his Endangered People, By Infatuating or Defeating the Counsels of their Foes. Hence Enemies often Fail in their Mischievous Designs, because they act like very Fools in the Management of them. So Herod in Designing the Death of our Saviour [his Feared Competitor in the Kingdom] went a very simple way to work [though he was naturally a 
† Else our Saviour had not called him Fox.  Crafty Person]; for instead of sending some of his own Tried Friends or Servants, or going himself in Person to find him out, and cut him off, he commits the whole Affair to such as were mere Strangers to him, and of whose Trustiness he could not have the least Assurance. And as much Infatuated were the Egyptians in Entering into the Red-Sea after the Israelites to Destroy them there, when they saw the Israelites God opening it miraculously for the Rescuing his said People from them. So the Divine Oracles tell us, How for the saving of his People from Oppressors, he can make Princes fools, and the wise Counsellors of Persecuting Princes to become brutish, Isa. 19 11, 12, 20. And as in Job 12. 16, 17. He leadeth Counsellors away spoiled, and maketh the Judge's fools. And 'tis not seldom that he causeth the wisdom of the wise to perish, Is. 29. 14. and his Enemies to fall by their own 
Theodoret. Hist. l 3. c. 20.  Counsel; as Julian did before the Persians, by Advising the Burning of his Ships, the better to Provoke the Valour of his Soldiers.  
Again, as by Infatuating of their Counsel, so likewise by Defeating of Good Counsel, he Preserves his Maliced Servants from the Rage of their Cruel Foes. An Instance of this we have in Absalon, who Consulting with his Great Ministers how to Act in the Pursuit of David so as to make sure of him, had his Eyes held from Discerning the best Counsel given him by Ahitophel, which would certainly have answered his Design in the Ruining his Excellent Father the King; and so Followed the worst Advice to his own Overthrow, and his Father's Escape.  
One while he keeps his People safe from the Designed Ruin by Causing Timely Discoveries of their Enemy's Plots against them. Thus Israel was Preserved from a Mighty Enemy by their having Disclosed to them the Secret Counsels of the King of Syria, that was Preparing Mischief against them, 2 Kings 6. 10. And Paul's Life was Secured by the Discovery of a Conspiracy against it, Acts 23. 14, etc. So the Powder-Treason was happily Put by through a Strange Discovery in the very Nick of Time, when the Match and the Powder had well nigh Met. So our Present Sovereign, and these Nations with him, had as Wonderful a Deliverance from the Intended Hellish Assassination two Years ago, by making some of its Abettors to become its Detecters in the very Juncture of Time, when the Miscreants were full ready to Give the Accursed Blow.  
Another while he Protects his Cause and People by Turning their Enemy's Plots and Attempts against Themselves, and to the Advantage of his Church, Snaring the Wicked in the Work of their own Hands, and taking them i● their own Craftiness, Job 5. 12, 13. Psal. 9 15, 16. So Haman's Conspiracy against the Jews, and Daniel's Enemy's Plots against him Rui●●d themselves only, but turned to the Good of these whom they were Intended to Destroy, Esth. 8. 6, 7. Pharaoh Feared Israel would Grow too Mighty, and therefore Oppressed them to Hi●der their Increase; but this made them both Stronger, and More Numerous. Thus Bloody Max●ntius, to Destroy Pious Constantine and his Army, Made a False Bridge over Tiber, where Constantine was to Pass; But in his Hasty Flight, Forgetting his own Treachery, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. Pamphil. Ecclesiastic. Histor. l. 9 c. 9 p. 358, 359. Edit. Paris. 1659.  Passing Th●● Way, was Himself with his Soldiers Drowned by the same Mea●● In like manner Charles the Fis● his Designing the Utter Ruin of the Protestant Party in Germane, by Disinheriting the Duke of Sanny, and Keeping the Landgrave of Hesse in Perpetual Imprisonment, was the Very Occasion of the Confederacy of Smalcald, whic● almost Drove Charles out of Germany, and Established the Protestant Party in the Liberty of their Religi● Thus the Methods Used by the Two Late Kings and their Ministers, to Settle Popery and Sla●● in these Kingdoms, hath by God's Ove● Ruling Hand been a Means of both Freeing Us from the said Fearful Evils, with the Contrivers of them, and of Establishing to us also our True Religion, Rites, and Liberties, with Greater Advantages than before.  
So hath the Church's Preservation from Time 
Judges 14. 14.  to Time been a Good Interpretation to Sampson's Riddle, Out of the Eater came forth Meat, and out of the Strong came forth Sweetness. It's Bloody Foes Desperate Attempts against it have in the Issue been no more Pernicious unto it, than His was to Phereus' Jason, when he Run at him with his Sword, who instead of Killing him, as he hoped, only Opened an Incurable Impostume, and Thereby Saved his Life.  
Again, It pleaseth God sometimes to Step in between his Church and Danger, by Diverting the Enemies through some or other Urgent Emergency. When Saul in the Pursuit of David had at last Lodged him in a Place whence he could not Escape, and was just ready to Fail on him; Lo! a Messenger comes to him all in haste to Call him off to Defend his Country against the Philistines, who had just then Invaded it; 1 Sam. 23. And Sennacherib was Taken off from Hezekiah and his People in the same Manner, 2 Kings 19  
So Vile Julian being Resolved to Cut off all 
Gr●g. ●at. Orat. 4. in Julian.  the Christians, was Compelled to Go first against the Persians, by whom the was Quite Overthrown. And This Way did God Stop Charles the Fifth from Persecuting the Protestants, even by the Turks. Breaking into Hungary. Thus the overruling Hand of God sometimes Order the Wicked to be a Ransom for the Righteous, Prov. 21. 18. The Lord will Give Men for them, and People for their Price, Isa. 43. 3, 4. Prov. 11. 8.  
At Other Times, he Quells the Rage of his Enemies by Striking them with Amazing Terrors, and Confounding them with Panic Fears. So he Saved his People of Old once from the Syrians, by Scaring and Scattering them on an Empty Sound, 2 Kings 7. 6. And again from the Midianites, whose Vast Army a Poor Dream of one of their own Number so Affrighted, and whose Terror the Pitiful Noise of Broken Potsherds so Aggravated, that they Turned their Swords against one another, Judg. 7. 1, 3. And Remarkable to this Purpose is the Vengeance 
His Death was Precationis Opus, non Morbi, saith Socr. Schol l. 1. c. 15. Cambd. Elis.  God Took on that Sore Plague of the Church, Arius; for Causing a Sudden Consternation of Mind to Seize him, he went aside to Ease Nature, but Died Miserably by Emptying out his Bowels. A like Terror and Fear Overthrew the Germans in their War against the Hussites of Bohemia; and the Spaniards at Zutphen in the Low-Countries, Anno 1586. Under the Conduct of Germanus here in Britain, who 
Arch. Usser. de Britan. Eccles. Primoid.  Came over from France to Subdue the Pelagian Heresy (then Prevailing amongst us) against a Mighty Army of Saxons and Picts, the Britain's Prevailed only by the three Times Pronouncing the word Hallelujah: Which Voice Echoing and Redoubling from the Acclamation of his Followers among the Mountains, nigh to which the Enemies had Encamped, Frighted them, and Won the Conquest; upon which it was Called Victoria Hallelujatica. And how likewise did the Spirits of the Late King, and his Formidable Army, Sink, and their Hearts Melt away like Grasshoppers before the Su●, according to the Expressions in Nah. 2. 10. Chap. 3. v. 17.  
Further, Sometimes God's Servants are Preserved by the Lord's sending a Spirit of Division among their Enemies that Sets them one against another. Thus oftentimes of Old Israel was Preserved from their Malicious Enemies by God's making their Enemy's [like those terrigenae fratres] to Fall foul upon one another, 2 Chron. 20. 22. 1 Sam. 14. 20. So Charles the Fifth, and Francis the French King, after a Mutual Agreement to Root out Lutheranism, Fell together by the Ears, by which Means the Church Got some Halcyon Days. And I find an Historian making it his Observation, That the Little Religious City of Geneva had certainly been Ruined long since, had it not been Environed by so very Many Enemies.  
Again, One while he Inspires some of his own Servants with a Preternatural Courage for the Confounding and Overthrowing their Enemies. As Great Numbers of them could not Stand before Jephthah, Samson, etc. Zach. 4. 7. Not by Power, or by Might, but by my Spirit, saith the Lord. And was not our Present Sovereign's Unexampled Bold Attempt, and Glorious Success at the Boyn, a Late Instance in this Kind?  
Another while, he Employs the Glorious Angels above to Deliver 
Mittis Unigenitum, immittis Spiritum, & ne quid vacet in coelestibus ab opere sollicitudinis, Angelos mittis in Ministerium. Bern.  his People. So in Daniel's, Elisha's, Peter's, Hezekiah, and his People's Wonderful Preservation, 2 King's 6. Chron. 32.  
Sometimes, he Honours the Unlikeliest of Means and Contemptibliest of Creatures both from Above and Below with a Share in this Great Work.  
From Above; Thus he calls forth the Posse Comitatus Coeli Aerii to Defend his People. As the Stars are Commissioned to Fight against Sisera, and Discomfit the Philistines; those Heavenly Bodies by their Influences Raising Winds, Thunders and Lightning, for the Scattering and Destroying the Power of the Enemy, Judg. 5. 20. 1 S●●●. 7. 10. So Hailstones from Heaven Assist Joshua and Israel against the Five Kings of the Amorites; the Stones killing more than did the Sword, Josh. 10. 11. Remarkable (and Worthy the Notice of our Socinians) is that Unusual End which the Heretic Olympius Came to, being Smitten with Fiery Darts from Heaven, after having Vented his Blasphemy against the Trinity. A 
For which the Poet cries out,  Sudden and Mighty Wind from Heaven Drove back on their own 
O nimium Dilecte Dco, cui militat Aether,  Heads the Showers of Arrows, which Eugenius the Tyrant's Soldiers 
Et conjurati veniunt ad classica Venti.  Shot against the Christians 
Claud.  under the Good Emperor Theodosius. No less did the Divine Arm Appear for Us in this kind in the Time of the Spanish Invasion, at what time the Fire, Wind and Water so Victoriously Assisted us against the Enemies, that the same Furnished their General at his Return (after their Defeat) with this Excuse, That his Master sent him not to Combat with Elements, but with Men. And in like manner the Winds alone strangely Preserved our Coasts and Ships some Years since, when the French Came on us e●re we were Prepared for them; when the said Element first kept them off till we were Ready for them, and then Helped us further in giving them a Memorable Overthrow. From Below also; as  
How unlikely a Thing was it that Gideon the least of the Family with only three hundred most 
† Their taking Water with their Hands being a Natural sign of F●ar, as Josephus saith.  Timorous Fellows without ever striking a Stroke, with mere Lamps, Pitchers, and Trumpets in their Hands, taking their Posts, Compassing in the Enemy, Blowing with their Trumpets, and Crying out, The Sword of the Lord, and of Gideon, should Rout and Destroy an Invincible Army, Judges 17. What was a Shepherd to Bring Israel out of Egypt? What a Shepherd's Boy with a Sling and Stone in it to Overthrow Goliath, who Defied Whole Armies?  
What shall we say to the Most Despicable Infects, and Petty Animals, their Listing themselves too as Auxiliaries in the Church's Cause? As when Frogs, Flies, Locusts, and Water Confound at first, and at last Overthrow Oppressing Pharaoh and his huge Army?  
Also, we find the Immediate Hand of God sometimes suddenly Arresting, and Amazingly Disabling the Instruments of Ruin from Effecting their Mischief. Thus, if Jeroboam Attempts to lay hold on God's Prophet, he shall not be able to Accomplish it through the Withering of his Hand, 1 Kings 13. So was Famous Basil Rescued from Banishment by the Almighty's Striking the Right-Hand of the Emperor Valens with such Sore Trembling, when he should have Signed his Sentence of Banishment, That nullu●● 
Hist. Tripart.  apicem complere potuit; he was not able to Write one Letter of his own Name. Thus in Queen Marry's Days, one Justin Gilford going up Stairs to Mistress Roberts' Chamber to Compel her to go to Mass, was surprisingly Seized and Stopped with a Violent Fit of the Gout, that Tormented him so sorely, as Extorted from him an Oath never to Trouble her more. Once again, and I will add but this more, viz.  
Lastly, He will sometimes Change and Alter the very Course of Nature, rather than suffer his Servants to Perish. Thus, the Fire shall not be able to Burn, (witness the Three Children) nor the Water to Drown, (as in Jonah's Case, who was kept Alive, by being buried Alive).  
Application. 1. If God be so Chary of his People, that he will even Work Wonders but he will save them amidst, and from the greatest Straits and Dangers; then we may Infer them to be the most Excellent Ones of the Earth. If he will Rebuke the Greatest of Kings for their sakes, and give People for their Price and Ransom, surely they ought to be well Esteemed of in their Places; though (alas) the envious purblind World will see no Beauty or Comeliness in them, for which they should be Desired.  
Again, has God such a Peculiar Regard to, and Care for his Church, and the Members of it, in the Greatest of Calamities that may come upon the Earth, than None can Truly Serve the Lord for Nought, 1 Cor. 15. 58. Job 1. 9, 10. The Almighty's Power Protects well here, and his Infinite Grace Rewards well hereafter All that diligently seek and serve him.  
Furthermore, Let all Persons whatever that Oppose themselves to, and are carrying on any Designs against God's Church and Servants, take Gamaliel's Counsel, Refrain from Opposing the same; for they cannot be overthrown; and in fight against them, they fight even against God, Acts 5. 38. Know ye it for your good, oh, Persecuting Malignants of all sorts, That though God's Flock be but a little One, and his holiest Servants like the Pauperes Lugdunenses, the poor Folk of Lions, seem a Weak and Despicable Body, yet they will prove a burdensome Stone, and a Cup of Poison to their Enemies. You will not only lose your Labour in Fight against them, but be guilty of Conspiring against your own Souls, Zach. 12. 2, 3, 4. Psal. 37. 12, 13. Even the Mighty Behemoths and Leviathans, that Prey on Sea and Land; the Insatiable Potentates of the Earth shall be Meat for God's People, Psalm 74. 14. Behold, All that Devour my People shall be Devoured; All that Spoil them shall be a Spoil; and All that Prey on them, I will give for a Prey, Jer. 30. 16. Tho' the Devices in your Hearts be never so many, Crafty, or [Conceited by] Strong, yet the Counsel of the Lord that only shall stand, Prov. 19 21. And there is no Wisdom, nor Understanding, nor Counsel against him; and therefore though you take Council together, it shall Come to Nought; though ye speak the word, it shall not stand; for God is with his Servants, Prov. 21. 30. Isa. 8. 10. Believe it in Time, That This is the Heritage of the Servants of the Lord, That no Weapon Form against them shall Prosper, Isa. 54. 17. God has Appointed to them Salvation for Walls and Bulwarks, Isa. 26. 1. So that when Salvation itself can be Destroyed, the● may you who are Opposers of God's Ways hope for a Successful Issue of your Undertake. Repent you in Time of your Desperate Folly, and Submit yourselves to Christ's Sceptre, for he will Reign till he hath made all his Enemi●● his Footstool.  
Further, Here is Strong Consolation and Encouragement to God's Servants under Troubles and Pressures, or in Prospect of such. They have no Ground of Fear or Desponding at all. The very Gates of Hell [all the Power and Policy of the Devil and his Angels] shall never Prevail to the Ruining of but one of the Living Members of Christ's Body. The Epiphonema of Moses unto them, in his Blessing of Israel [Happy art thou, O Israel, who is like unto 
Deut. 33: 29.  Thee, O People, saved by the Lord, the Shield of thy Help, and the Sword of thy Excellency,] may be Applied to the whole Church, and every sound Member thereof, in all Times and Ages of the World. O you greatly in Favour with the Lord, whose Hearts and Ways are right before him; know you that your Covenant-God hath Engaged to be your Strength in time of Trouble, and Bound himself to be with you in the Water, and the Fire, and to keep you that nothing really Hurt or Worst you. Though Enemies and Dangers, Afflictions and Troubles of Various sorts should come thick on the Neck of one another; though one Deep call to another, and there be no Visible. Humane Help Left, yet you may Cheerfully Trust in the Lord, and Safely Stay yourselves on your God. Yea, be Encouraged to Wait on him, if haply he Delay for some time. The hour and power of Darkness must have its Time. The Waves may Beat the Ship, and Fill it too, and yet Jesus will awake soon enough to Still the Tempest. God's Help comes often in Extremity. In Zach. 4. 2. The Candlesick of the Church has seven Pipes and seven Lamps, signifying God's having seven Pipes to Convey Succour and Mercy to his Church, and seven Lamps whereby to Discern its Straits, i. e. his Providence for their help, is as Vas● as his Omniscience and Knowledge of their Needs.  
Again, As the Text and Doctrines tell us, That God takes a time to Deliver his Church in General from Distressing Troubles and Dangers: So this Day witnesseth that he hath taken his Time to Deliver Us in Particular from Manifold felt, and Many More Feared Sore Straits and Calamities, and therefore Bespeaks our Blessing, Praising, and Honouring of Him.  
And this brings me to the Third and Principal Proposition, or Doctrinal Conclusion in our Text.  
Doct. III Viz. That it is the Duty of Delivered Kingdoms or Persons, to Glorify God their Deliverer.  
In speaking to This, I shall first Explain this Great Duty of Glorifying God: And Secondly, Enforce it. And Thirdly, Apply it.  
Now, the Word in the Original for Glo●fying, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in Pihel, where Dagesh increases the Signification) thou shalt very gre●● Honour me; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in Kal) signifying to be Weighty and Honoured. And the Hebr●● Noun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● the Hebrew Verb doth to the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered by three Words 
* 
Glorifico, honorifico, & clarifico.  
Glorificare, honorificare, & clarificare, tria quidem verba, sed res una, quod Graecè dictatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. I. count. sem Arian. c. 23.  
Apud Graecos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Hebraeos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unum verbum ●● sed nos pro Lat. Ling. proprietate Honorem posuimus. Hier●n. ●● Malach. c. 1. p. 291.   aiming at one and the same thing. And in the Fi●● place, it signifies to Think and Esteem; and ●● the next, to Celebrate, render Illustrious, and ● Honour and Reverence unto.  
Sometimes it is Attributed to God; Thus, he Glorified Christ in his Humane Nature, wh●● Subjecting all his Enemies under his feet; he Raised him from the Grave, and took him ●● into Heaven, Placing him at his Right Han●, and thereby Manifesting him to be His S●●, and the Only Mediator and Saviour of the World? So likewise does he Confer Honour and Glory on Us; enriching us with Gi●●● and Graces various ways; dignifying us with Grace Here, and Glory Hereafter, Psal. 149. 4. Rom. 8. 30.  
Otherwise it is Attributed to Men, who are said, and Required to Glorify God, as in our Text with other places. And here know, That God is Glorified by Men two Ways, Actionly and Passively. The Latter Way God gets Glory to Himself by an Infinitely-Wise overruling All, even the very Worst Actions and Rebellious Ways of Men, and Making them Subservient to His Own Holy Ends and Counsels; and so by Working Good out of Evil, sets forth the Glory of his Great Power and Wisdom. As a Physician's Skill is discovered and honoured by Conquering the Malignity of a ●ost desperate Disease. In this Passive Sense, Men are but an Occasion of God's being Glorified.  
But then in the Former Way God is Glorified Actively by Men, When they Chief Intent and Aim at His Glory in the Things they do, and the Course of Life they lead. When the Honouring and Pleasing of God, doth take up the Greatest and Best Part of their Thoughts, Cares, and Endeavours in All their Duties and Concerns with both God and Men.  
Here Note, That God has not ever the more real Glory by any thing we can Do for him, or Yield unto him: Nor can he Want any thing from his Creatures who Receive their All from Him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non ut 
Naz. in Orat. The Honour given God is not reip●â, verè, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but Testimonio & Agnitione, & ita solùm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gloriae aliquid accedat Deo. We Glorify him not by Adding unto him, but by Receiving from him, and his Glorious Perfections. In our Discharge of this Duty, there is not the ●ast Accession made to either God's Greatness or Happiness. But only an Acknowledging, Loving, and Declaring him as he is. Glorifying of God, is but the Giving God his Own, viz. The Reverence of the Inward and Outward Man, according to that Worth and Weight of Excellency that is in the Divine Majesty. We are to Bring Honour to his Great Name, or Ma●● it Glorious by Acknowledging Him with o●● Hearts Inwardly, and with our Words and D●● Outwardly, to be such an one as he hath revealed himself, that so ourselves and other may thereby Become truly Wise, and Good and Happy. For he will be Honoured in o●● Minds, by our Tongues, and in our Way an● Course of Life. But to be more Particular and Express, in order to make it still more Plain Know  
I. We are to Glorify God in our Heart's b● Entertaining such Conceptions and Estimation o● Him, and of his Works and Word, and Whe● ever Relates to him, as are Suitable to his Excellent Majesty, and Infinite Perfections. We must not Entertain any Low, Mean, Unequal Thoughts of so Glorious a Being. But ever Conceive of him according to his Peerless Eminence as being Superlative in Power, Knowledge, and Goodness, and so to be Feared, Loved, and Trusted above All. Yield him therefore that Internal Reverence and Practical Est●● that is Becoming him, who is the End of the whole Creation, and the Pleasing of whose Wa● ye are Chief to Intent in All that ye A●● Have, and Do. Also be seriously Affected with the Agreeable Awful Apprehersions of such an ●● comprehensible Being. And see that as All your Thoughts and Apprehensions of his Wonderful Perfections be Worthy of them, so that they be Lively and Influential, Working up All the Counsels, Affections, and Purposes of the Heart to an Agreeableness to the said Perfections.  
So Behold, Believe, Consider, and Embrace the Divine Excellencies, as they may have a Proper, and Peculiar, and Distinct Effect [suitable to every one of them] upon the Heart and Spirit. Let a Good Image of God's Glorious Attributes be so Received and Entertained in your Hearts, as that you may Answer the same with suitable Affections. Let God's Wonderful Excellencies be Imprinted within you. As v. g. So Conceive of his Goodness as to Enkindle in you a Superlative Love unto him, and Cheerful Resolution for his Service, and to Prevent Distrustfulness of his Providence. Let the Apprehensions of his Greatness Impress on you an Holy Fear of Him, and Steady Confidence in Him according to the Tenor of His Covenant and Promises. Let the Thoughts of his Omniscience and Wisdom be such as to beget a Cheerful Resting and Entire Acquiescence in His Determinations and Disposals. Let the Consideration of His Justice Keep you from Transgressions against His Law, and Comfort you in your Way of Piety, and Support you against the Unjust Deal of the Wicked. So Behold His Holiness as to Admire and Imitate it. And let the Apprehensions of His Truth Fix and Quicken you for an Heavenly Life, because God's Commands are Serious, and His Threaten and Promises Real and True. In short, God is to be Honoured in our Minds, by such Admiring Thoughts of him, as may Raise and Cherish such Dispositions of Mind, as may Bear a Due Proportion to the Name of God in All his Perfections, Relations, and Works; and may Well Become Us as His Creatures, Subjects, Lovers, and Beneficiaries, who Own Our All unto Him.  
TWO God is Honoured with the Tongue, when He is Praised, and Blessed by it. Our Lips must both Benedicere and Laudare, Praise and Magnify God upon the Account of his Admirable Perfections, and Bless and Thank Him for his Gracious Goodness and Benefits; and Perform Both with a lively Sense of His Goodness and Excellency Impressed on our Hearts. We are to speak forth the Glory of His Name, by Declaring and Extolling His Infinite Greatness, Goodness, and Felicity. And This God Accepts as One Way of Glorifying him. In the End of our Psalm, He that Offereth Praise Glorifieth me. And so agreeably, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Chrysost. on our Text, Expresses himself thus, God calls not for our Honouring him, as standing in need of Glory from us; for how should he need it, who is Himself the God of Glory? But he Intends That we by Hymns of Thanksgiving should Commemorate his Kindness.  
So Basil Interprets the Glorifying of God to mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Basil. de Spir. S. c. 23. l. 2. p. 200.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Relating his Wonderful Works in the best Manner we are able. And Theodoret Expounds it, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as Theophilact does, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by singing Hymns to God, and giving Thanks unto him. Thus we are taught to Extol God with our Tongues, Psal. 66. 17. And Praise the Name of God with a Song, and Magnify him with Thanksgiving, Psal. 69. 30. Thus the Prophet in Psal. 107. 8. Wishes men to Praise the Lord for his Goodness, and Declare his Wonders to the Children of Men. And let the Redeemed of the Lord say, That his Mercy Endureth for ever, Verse 2. Great is the Lord, and Greatly to be Praised, and his Greatness is Unsearchable. One Generation shall Praise his Works to Another, and Declare his Mighty Acts, Psal. 145. 3, etc. Who can say, What Great Praise and Blessing That Adorable Goodness and Mercy doth Deserve which Runs throughout the Whole World, and is the Life, and Hope, and Happiness of them that Fear God? Oh, how Great is his Goodness to them that Fear him! Psal. 31. 10. And therefore, How Great should be the Acknowledgements made him? Oh, Praise the Lord therefore in the Congregation of the Saints: Let Israel Rejoice in him that Made him: Let the Children of Zion be Joyful in their King: Let the Saints be Joyful in Glory: Let the High Praises of God be in their Mouths, Psal. 149. 1, 2, 5, 6.  
III. We must Glorify God in 
Nec Verbo tantùm vel Ling●d, sed Opere, & Veritate exhibeamus nos Gratos ei, qui Graciarum Actionem magis quàm Dictionem à nobis exigit, gratiarum Dominus Deus noster. Born. contr. Ingratid. p. 377.  our Way and Course of Life. And that is Done, When we so Order our Ways, as to show our selves in our Places Like unto God. That Devotedness to the Most High may Appear in our Whole Conversation; and our Lives may Represent God's Glorious Perfections. We Ought to live after so Heavenly and Excellent a Manner, as to Hold forth the Divine Virtues, [1 Pet. 2. 9] and Manifest the Impressions that God's Attributes have Made on our Hearts; as, for Instance, Our Ways should Declare the Lord's Infinite Knowledge by Great Circumspection in our Walking; and Hold forth his Majesty's Transcendent Greatness by Awfulness before Him, and Humble Tr●●● in Him; and Magnify His Holiness by Purity and Strictness; and Show forth His Goodness by Superlative Love unto him. But, more Particularly, We are to Honour God in our Course of Life.  
1. By Making His Glory our Chief Aim in Al● that we Do, 1 Cor. 10. 31. In All our Purposes and Enterprises we must so Behave ourselves, as Men may See That No Carnal End● or Interests are our Ends or Governing Principles. But that God's Honour is More unto us than the Whole World; and that His Interest in All Things, and above All Things, is Regarded by us; and That the Pleasing of Him by Living to His Glory, is the Principal Design and Main Scop● of All our Concerns and Affairs, and the Management of them.  
2. We must Glorify God in our Lives, by Conforming and Submitting Our Wills to God's Will, both His Regulating Will of Precept, and Disposing Will of Providence.  
As 'tis the Great Honour of a Prince, that his Subjects Duly Observe his Laws, and Live 〈◊〉 Good Subjection to their Sovereign; so it is an Honouring of our God, for Us His Creatures to Move after our Creator's Will, and Regulate all our Concerns and Actions by His Royal 
Si juxta ●irtutis Normam conversamur, Glorificatur Deus ab his qui nos co●spiciunt. E●thymius ad cap. 6. Mat.  La●●●. When Nothing Contents us, though never so Grateful to Flesh and Blood, but what our Maker's Word and Will Allows us; and when we Refuse Obedience to no Branch of Duty, though most Difficult, if known to be Commanded; but stadiously Frame all our Do by Gospel Rules. When (I say) we seek such a Compliance of our Wills with the Will of God, we Own His Sov●reign Authority, and Honour His Punishing and Rewarding Justice, and Walk (as 'tis Enjoined us) Worthy of him unto all Pleasing.  
So again, To be Willing to be at God's Finding, and Contented with What He 
* An Heathen's Son could say to his Earthly Father, Tibi, Pater, me Dedo; quidvis Oneris impone, Impera: I Give myself to Thee, O my Father, Enjoin What thou wilt, I will Do it; Lay on what thou pleasest, I will Bear it.  Chooseth for us; to Prefer His Interest and Glory to Our own Ease and Outward Satisfaction; to Desire rather to have our Lives, Friends, Trials, and Comforts at His Disposal, than Our own, as Believing His Will to be always Good and Infinite Love itself, and therefore Chooseth ever what is Best, is Another Branch of this Excellent Duty of Glorifying God Contained in Our Will's Conformity to God's Will. We Give Glory to God by a Sincere Submission both to His Law and Providence (to his Will Discovered in both of these).  
3. By Living Holy Thankfulness to God our Saviour and Benefactor. And This is done, (1.) By Cheerful Yielding and Conscerating our Whole Man, Body 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysoft. in Psal. 114.  and Soul to His Excellent Service. By Renouncing All other Lords and Masters, with their Contrary Interests and Services, and Impropriating ourselves to God's Holy Use alone. 1 Cor. 6. 19, 20. Ye are not your own; therefore Glorify God in your Body; and in your Spirit, which are God's. We being Wholly and Solely of and from God, and from nothing else, should Honour Him by being Wholly and Solely at His Beck and Command, and f●● nothing else. All our Parts and Powers should be Piously Employed, and Exercised only in Ways of Purity. (2.) By Converting and Improving All the Blessings also, which our Bountiful Delivering God has Bestowed on us, for the Furthering the Service of his Holy Name. As God gives us Leave to Draw out the Sweetness and Help of Deliverances, and other Mercies, for 〈◊〉 own Comfort and Refreshment: So His Chief●●● End in them all, is, That He may have the Honour and Glory of them, by their Improvement to His Service. Not Attending to the Lord's Goodness and Aim in our Enjoyments, but Valuing and Using Outward Mercies of Peace, Safety, Estate, Friends, etc. only as Provision for, and to the Service of the Flesh, and the Satisfaction of Sensual and Inordinate Desires, is wretchedly to Pervert the Divine Bounty, and to Affront and Dishonour God with His own Gifts. But Looking on, and Esteeming His Favours as Necessary Provision for our Duty in the Way to Heaven, and Enjoying and Using them as Helps in the Serving of God, and Saving our Souls, is to Answer the End of the Bounteous Author, and truly to Glorify him by them. (3.) By Paying or Living up to the Religious Vows that we m●●● in our Times of Straits and Dangers. In the Ver. preceding our Text, Offer unto God Thanksgiving, and Pay thy Vows unto the most High, Job 22. 27. Thou shalt make thy Prayer unto him, [in evil-days] and he shall Hear thee, and th●● shalt Pay thy Vows. When under Pressing Fears we Invoke God, we are apt to Engage ourselves in a more than Ordinary Solemn Manner to Thankfulness, if God will Appear for us; Wherefore as the Blessing Received on such Vows and Invocation do strongly Oblige us to Pay what we so Solemnly Promised: so a right Payment of the Same is a right Thank-Offering and Expressive of God's Praises and Honour. Thus Thought and Acted Holy David, Psal. 56. 12, 13. Thy Vows are upon me, O God; I will Render Praises unto Thee; for thou hast Delivered my Soul from Death. And Psal. 66. 11, 12, etc. Thou Broughtest us into the Net; Thou laidst Affliction upon our Lions; thou causedst men to Ride over our Heads; We went through Water, and through Fire, (e'en the very Case of these Kingdoms t'other Day) but thou brought'st us out into a Wealthy Place; [i. e. into a State of Liberty and Prosperity] therefore I will go into thy House with Burnt-Off●rrings, I will Pay thee my Vows, which my Lips have Uttered, and my Mouth hath Spoken, when I was in Trouble. (4.) By Frequent Due Attendance on All the Parts of God's Worship, and Performance of Religious Duties, and all Devotional Work unto Him in a truly Reverend and Spiritual Manner. The Lord putting an End to the Jewish Sacrifices, by which He was Honoured of Old, Instituted in their stead the Attending on His Holy Ordinances, Praying, Preaching, Hearing, Sacraments, as Spiritual Sacrifices, Acceptable through Christ, to be in the Christian Church Acknowledgements of Our Homage unto Him. So the Holy Spirit tells us, That the Honour Due to God's Name cannot be All Paid H●m without Worshipping the Lord in the Beauty of Holiness, [His Glorious Sanctuary the Place of His Holy Ordinances and Worship] Psal. 29. 2. Th●● Holy David Knew and Did his Duty, in Psal 116. beginning, Having Received a Great Deliverance from God, he Professed, That ●e would thenceforth Devote himself to the Worship and Service of God, Ver. 9 I will Walk before the Lord in the Land of the Living; for so much the Phrase of Walking before the Lord doth Import.  
4. We must Honour God with our Lives, By being Zealously Active for His Interest, and the Cause of Christianity in the World. As the Tree is made for Fruit, so are 
* Non solùm Nobis Nati aut Renati s●mus.  We Created, Redeemed, and Sanctified for Doing Good in serving our Generation according to the Will of God, our Creator, Redeemer, and Sanctifier, Acts 13. 36. Our Christianity, which is our Absolute Devotedness to God in Christ, Bespeaks our Honouring of God in Furthering the Good and Welfare of Others, as the Chief Trade and Business we Live for. In Giving up our Names to Christ, we Disclaim being any more our own, and are Listed for the Public Service, and Receive our Charge, Gal. 6. 10. To do Good unto All Men as we have Opportunity, Especially unto them who are of the Household of Faith. God is Dishonoured, and the Public Wronged by Persons Carrying on Selfish, Narrow, Private Interests and Ends of their own. We are as Stewards Entrusted by God with many Gifts, Talents, and Opportunities for His Use and Honour; and therefore areto make them all Tributary and Subservient to His Glory by a Zealous, Prudent Trading with them for the Promoting His Kingdom and Holiness in the World to the Utmost of our Power, 1 Cor. 12. 7. 1 Pet. 4. 10. We must not therefore Live to or for ourselves; but as always Preferring the Common Good before our own, and as Seeking our own in the Common Welfare, Despising Selfish Regards for the Benefit of Others. Thus to Do will be to Imitate, like Dear Children, our Heavenly Father, who is Good, and doth Good to All, making his Sun to Rise, and his Rain to Fall on the Evil, and on the Good; and to Act like our Blessed Saviour, who Pleased not himself, but Spent his Life in Going about and Doing Good, Rom. 15. 3. Acts 10. 38. God has Ordained the Fruitful Lives of Christians to be a Means for the Winning over of Sinners, and Glorifying His Great Name in the World. And they that are not Zealous to Do Good, as well as to Get Good have not the Peculiar Nature of Christ's Flock and Members, Titus 2. 14.  
5. By not being Ashamed of Persecuted Christianity, but Openly Appearing for the Lord and His Cause against All Opposition. When we will not Deny our Saviour to Escape Shame or Suffering, but Vindicate His Great Name, and Own, and Honour His Ways, as Fearlessly Trusting in Him amidst all Dangers. In such an Evil Time, Christ is ill Spoken of, and Dishonoured by the Reproaches of the Scoffing and Persecuting Malignants; but Glorified by the Fortitude and Fidelity of them who Patiently Suffer Reproach for his sake, 1 Pet. 4. 14. Such, as with Paul, make it their Care to Magnify the Lord in their Bodies, whether it be by Life or Death, [Phil. 1. 20.] Who can Deny their Carnal Selves, and Worldly Interests, and Cheerfully Undergo Losses, Crosses, and Wants, that Touch the Flesh, and Suffer even Death itself, that they may not Blemish their Holy Calling, but Pay an inviolate Obedience to God's Commands, do so Confess and Glorify their Lord before men, that Christ has Promised to Confess and Honour them before his Father, in the Day of Glory, Matth. 10. 32. Luke 9 26.  
6. By Walking Orderly and Uprightly in out several Relations, Callings, and Conditions. God has Placed and Ordered every one in the World in their Particular Stations, and by his Word and Providence Appointeth them their Work, that so in their said several Capacities and Relations (which are the Sphere of their Activity) they may Serve the Common Good. Accordingly God and Religion are Honoured by us in them, when we are not only Contented with the Places Providence has Assigned us, but do Faithfully Discharge all the Relative Duties of them by Studiously Endeavouring to Promote the Holiness and Happiness of the Societies whereof we are Members. As (for Instance) when Masters and Parents Walk in their Houses with a Perfect Heart, and Instruct, Govern, and Guide their Families, so as they may be a Means to Command their Children and their Households, after them to Keep the Way of the Lord, Gen. 18. 19 And when Children and Servants Honour, Love, Serve, and Obey their Parents and Masters, in their Places, as doing the same unto God in them, Eph. 6. 1, 5, 9 Col. 3. 20, 21. 1 Pet. 2. 18. When Husbands Walk in Love to their Wives, Guiding them in Knowledge, and Holiness; and Wives live Piously, Obediently, and Peaceably. When Neighbours so Perform their Offices of Love and Help to one another, as to Provoke each other to Love and to Good Works; When Ministers Carefully Oversee, and Skilfully and Duly Feed their Flocks, being Ensamples unto them in Holiness, Peace, and Self-Denial, as Longing for, and Earnestly Seeking the Conversion and Salvation of Souls: And, lastly, When Magistrates, and All in Power and Authority (either as Supreme or Subordinate Governors) Zealously Use their Power and Authority for God, from whom they have it, by Discountenancing in those under them Whatever Tends to God's Dishonour, and the making Men Miserable; and Promoting by All Due Means the Service of God, and the Happiness of Men; When Rulers Set themselves to Advance Christ's Kingdom, by Impartially Administering Justice, for the Protecting of Innocence, and Punishing and Preventing of Wickedness, Violence, and Disorder, as well as by Beautifying and Fortifying of Goodness by their own Personal Piety and Temperance, they Act as God's Ministers, Appointed by Him, for the Terror of Evil-Doers, and the Praise of them that Do Well. And by such their Providing that Persons under them may Live a Peaceable and Quiet Life in all Godliness and Honesty, they truly Represent, and Highly Honour their Supreme Master and Heavenly King. When (I say) All Persons in their Proper Places, and Distinct Relations thus Endeavour to Fill them up by Doing the Business Allotted to them in the Same, they Credit Religion, and Glorify God.  
And thus too will and must God have Honour Done him by us in All our Callings, and every Estate and Condition of Life, even by Diligence and Faithfulness in our Employments; Abhorring Idleness, Gluttony, Drunkenness, Pride, Contention, and Evil Speaking, and being Strictly Ju● and Sincere in all our Concerns with all Men, ever Doing by Others as We would be Done by, Giving every Man his Dues, and Parting with our Own Right for the Sake of Love and Peace, or, when our neighbour's Greater Good Calls for it.  
Once again, as Tradesmen must Honour God by their Righteousness; So as God hath Distributed to every Man, as the Lord hath Called every 
1 Cor. 7. 17.  Man, so let him Walk, and Act in, and according to his Circumstantiated Condition, as v. g. If Wealthy, let him Glorify God by Humility, and being Rich in Good Works. If Poor, by Patiented Submission, Uprightness, and Diligence. If in Honour, by Making it Subservient to the Honour of Religion, etc.  
7. By Industriously serving the Cause of Love, and Peace among All that are Worthy of the Christian Name. God is Love, and Dwelleth in them, and they are his Children, and Christ's Disciples, whose True Practical Effectual Love to All True Christians Appeareth in all the Course of their Life; 1 John 4. 7, 11, 12. John 13. 35. We are all Required, as much as in us Lieth to Live Peaceably with All Men, 1 Cor. 1. 10. And (Rom. 15. 5.) To be like Minded One towards Another, according to Christ Jesus, i. e. to have so much Grace and Charity as to make us Imitators of Christ; and of the Love and Condescension of Christ; and to Bear with Others, and Do by them, as we would be Born with, and Used ourselves. And for what should this be? Why v. 6. That we may with one Mind, and one Mouth, Glorify God. Dividers in the Kingdom of Christ Disserve Him who is the Prince of Peace, and only Serve their own Bellies, and Fleshly Interest in some Carnal Design; Rom. 16. 17, 18. Wherefore the Holy Ghost's Warning, v. 17. should be Regarded, viz. Of Marking Such as Cause Divisions, and Offences contrary to the Doctrine Taught, and Avoiding them (in their Sinful Dividing Offensive Ways.) Quarrels, and Discords, and Factious Divisions in the Members of the Church are Scandalous and Reproachful to the Christian Cause: But His Disciples Living in Love and Concord, as One in him, Greatly Glorifieth Christ, and His Gospel. Live therefore in an Abhorrence of Love-Killing, and Dividing Opinions and Ways, Shunning all the Causes and Means of Hatred. But Love, and Pursue all the Good Causes and Means of Love and Peace.  
8. By being Abundant in Acts of Mercy and Beneficence. God Entrusts Persons with Estates and Wealth, as the Stewards of His Bounty to Communicate to such as are in Want.  
Wherefore, Visiting the Sick, Feeding the Hungry, Clothing the Naked, Ministering to the Necessities of the Saints, are an Odour of a Sweet Smell, a Sacrifice Acceptable, wellpleasing to God, Heb. 13. 16. And such a Free spending of what God giveth us, is Called by the Holy Ghost an Honouring of the Lord with our Substance, Prov. 3. 9  
9 We must Glorify God our Glorious Deliverer, by Placing our Whole Hope and Trust in Him for time to Come, Engaging his Presence with us, and Blessing on us, by Serious Prayer● So did David Resolve; Because he hath Inclin●● his Ear unto me, therefore I will Call on him as long as I live. And in Isa. 26. 4. We are hidden to Trust in the Lord for ever, for that in the Lord Jehovah is Everlasting Strength.  
It was the Sin of Israel of old, That they Forgot the Wonders God had Wrought for them. And should we that have seen His Wonderful Works of Mercy toward us, Suffer Future Difficulties or Dangers to Disarm Us of our own Experiences, and God's Promises; Should the Sen●● and Strength of his Great Mercies and Deliverances Stay but a little time with us, and be i● Forgotten by us, on the Approach of New Evils, we should Greatly Dishonour, and Provoke the Lord. Let us Practically Acknowledge This Great Truth, That God's Hand is not Shortened. Let an Holy Remembrance of his Wonderful Appearing for his People and Us in time's pa●● Keep us in the Faith, and Love, and Fear of His Majesty; and Beget a Constant Dependence on Him, by Faith and Prayer; And thus to De, Glorifieth Him; for that Herein we Acknowledge Him to be the Great Disposer of All things; We Confess his General and Special Providence, and Put Humble Confidence in the Same; and O●● and Honour every Letter of His Name, and Article of His Prerogative, Ascribing All Kingdom, Power and Glory to Him, Believingly Acknowledging his Right of Government, and His Power and Goodness to Give what we can Need, and to Protect us in our Ways.  
10. By Living Cheerfully, and with Greater Peace and Delight in the Service of God, than Others Do in any other Way or Course. As it Dishonoureth a Master to have such as Serve him to Do their Work, and Go about Dejectedly, and with an Heavy Heart, as if their Service were an Hard and Unprofitable One: So it Honours Christ and Religion, when we so Live by Faith on the Promises in the Midst of All Exercises and Tribulations, as to Rejoice in Hope of the Glory of God; and Comfort ourselves and one another with this, That we shall for ever be with the Lord, Rom. 5. 3, 5. Under All the Troubles, and Crosses, and the Heavy Fights of Afflictions that Christians can Meet with in this World, both from without, and from within, their Gracious Lord (whom they Serve) has Provided Plentiful Consolations, and Sufficient Matter of Joyous Hope for them.  
And therefore All Bearing the Christian Name should Fear Reproaching their High Calling, or Bringing a Scandal on the Ways of God, by Walking Uncomfortably, and in a Dejected Manner, as if they did not Act on Safe Grounds, as if the Consolations of God were but Small, and Christ were not to be Trusted, though he hath said, He will make All things Work together for their Good; and Will Never Leave them, nor Forsake them.  
O Christians, Live up to your Excellent Principles and Glorious Expectations, by Giving the World to See that the Kingdom of your Lord in you Consisteth in Righteousness, and Peace, and Joy in the Holy Ghost; and that The Peace of God which Passeth All Understanding [the Peace which you have in your Souls in God's Love to you, which is of Inestimable Value, and beyond all Notional Knowledge] doth keep your Hearts and Minds, through Jesus Christ [doth as a Garrison Keep your Affections from Disturbance, and your Judgements from Error; notwithstanding All Pressing Trials, through the Grace of Christ] Phil. 4. 7. And that, as the Sufferings of Christ Abound: So your Consolation also Aboundeth by Christ, 2 Cor. 1. 5. Show others that in your Faithful Serving of God you Find and Receive That (in and from Him) of Solid Peace, Supporting Hope, and Joyous Trust, that is not Attainable in any Worldly Way.  
And now having Opened the Duty, I Come to Enforce it, by Showing the Equity and Reasonableness of it; And so  
I. We Ought Thus to Glorify God, Because the Manifestation of his Glory was God's Ultimate and Highest End in his Making the World, and All Creatures therein, Prov. 16. 4. The Lord hath Made All things for himself; i. e. for his Glory; and accordingly Every Creature, Animate, or Inanimate, with all the Wonderful 
Praesentem refert quaelibet Herba Deum.  Works of God in Heaven, and Earth, do in their Kind Yield Glory to God, Psal. 19 1. Psal. 148. 3, 4, 7, 8. etc. They Represent His Glorious Power, Wisdom, Goodness, and so Objectively Afford the Matter and Occasion of it, but Man was in a Special Manner Designed and Framed to Gather up the Honour and Praises of God from the rest of the Creatures, and Actually to Give them unto Him. Our Rational Souls are Made and Fitted for the Considering, Admiring, and Extolling the Excellencies of God, as Visible in all His Works. The Great Name of God our Maker is so Deeply Engraven in our Nature, even in all our Parts and Powers; Our Noble Faculties of Understanding, Will, and Executive Power, are so Suited and Adapted for God's Service, that the Honouring of Him, in the Serving of His Will, doth Preserve, and Perfect our Excellent Nature and Reasonable Souls; in so much, that All we Are, and Have, is Nothing Worth, but for God, and His Service: As all the Parts and Motions of a Clock are good for nothing but to Tell the Hour of the Day. Such therefore as Debase 
☞  their Noble Faculties to Serve their Fleshly Lusts, and Carnal Pleasures, are most Absurd and Monstrous, and Act a Villainous and Unnatural Part.  
II. This also was His End in Redeeming the World. Out of an Apostate, Revolted State, God has by His Son Redeemed us to Himself, that we might Serve him in Holiness and Righteousness all our Days, and Give Him the Praise and Glory of his Grace, Luke 1. 15. Eph. 1. 6, 12, 14. So, You are Bought with a Price, therefore Glorify God in your Body, and in your Spirit, which are God's, 1 Cor. 6. 19, 20.  
III. What else but this is God's Aim in the Sanctifying Operations of His Holy Spirit? As All his Works must Praise the Lord: So Especially His Saints are to Bless him, Psal. 145. 10. Tho it be Due unto him from all the Parts of the World; yet Praise Waits for God only in Zion. None but the Members of His H●● Church have it in Readiness for Him, Psal. 65. 1 We are Sanctified to become a Peculiar People zealous of Good Works, and a Royal Priesthood to Offer and Show forth the Praises of Him this hath Called us out of Darkness into Marvelled Light, Heb. 13. 15. 1 Pet. 2. 5, 9 God Mak●● Persons Holy and Good, that they may be Fruitful in Good Works, and Live to His Glory in Doing Good in their Duties to Him, themselves, and others. And the Meaning and Significati●● of Sanctification, and Holiness, is but only The Giving God his Due.  
iv This likewise is God's Chief End in all his Acts of Bounty, and Kindness, and Mercis● Dispensations of Providence toward us. He Expecteth to be Exalted and Honoured by us for his Gracious Deal with us, in all our Succous and Deliverances. Let the Lord be Magnified, who hath Pleasure in the Prosperity of his Servants, Psal. 35. 27. So, in our Text, saith God, I will Deliver Thee, and thou shalt Glorify Me. According to the Chald. Paraphr. it runs 
* Ut Honorem exhibeas mihi.  The thou mayst give Honour to Me. God's End in Deliverances and other Mercies, is, That we should thereupon, and therewithal Give Him His D● Glory. Psal. 59 16, 17. I will Sing of thy Power, yea I will Sing aloud of thy Mercy in the Morning for thou hast been my Defence and Refuge in the day of my Trouble. Unto Thee, O my Strength, will I Sing; for God is my Defence, and the God of my Mercy.  
Well then, Creating, Redeeming, Sanctifying, Upholding and Delivering-Mercy and Goodness, Challenges and Requires us to Glorify God. To which I might Add, that He being very Jealous of His Glory, as also, it being All the Homage and Tribute He Expecteth from us, for All He has Made us, Given to us, Done for us, and further Promiseth to us, we should Readily, Diligently, Thankfully, Continually and with our Utmost, even with All our Soul, with All our Thought, with All our Might [cum omni Valde nostro] Yield it to Him.  
Application. Now to Improve the Whole of what we have Herd concerning the Lord's Gracious Delivering of us, and His Expecting Returns of Thankfulness to the Glorifying His Name; And  
I. It may Serve for Conviction and Reproof against All those amongst us, who, instead of being Thankful for the Wonderful Appearances of the Almighty, in the Rescuing these Kingdoms from accursed Idolarty, and Slavery, and in Preserving the Lives, Properties, and Religion of All True Protestants in them, have been Grieved at their Heart for, and with an Implacable Opposition Endeavoured to Hinder the Progress and Accomplishment of so Glorious a Deliverance. O the Vile Malignity of their Natures, and Poisonous Disposition of their Unhallowed Hearts, who ('tis like) would never have been so Base, and Viperlike, had not God been so very Kind and Merciful! 'Tis sad, that any of the Offspring of those Miscreants, Sanballat and 
Neh. 2, 10.  Tobiah (who were Grieved Exceedingly, that there was but a Man that Came to Seek the Welfare of the Children of Israel) should be Found among us. Yet such there be, whose Spirits are Troubled, and Hearts Fret, and Rage for the Welfare of God's Cause among us. We read in Ez. 8. That among the Abominations which the Lord Shown the Prophet, One was a Company of W●men that Sat Weeping for Tammuz, even for the Loss of their Shameful Idol. So these Grieu● to Part with the Sorest Plague on the True Church of God, an Idolatrous Tyrant, that, Jeroboa● like, would have Forced Us on Sin and Miser●. Some tell us, That Aromatical Smells, that are Refreshing to All others, will Drive Tigers into a Rage. And Oecumenius Writes that the 
Fragrantia Unguenti boni Columbam Vegetat, Scarabaeum Necat.  Fragrancy of Precious Ointment, which is Wh●●some for Doves, does yet Kill the Beetle. To like to such Tigers and Beetles, do they Express themselves, who under the Name of Protestants, and Professing the Reformed Religion, Repine as the Re-establishment of the Protestant Cause and Interest, and the Depression of those whose Principles Constrain them to Seek the Utter Ruin of the Reformed Religion upon Pain of Damnation. The Lord in Mercy Convince such Dangerous Deluded Souls, and Effectually Heal and Cure their too Serpentine-like Natures. My only Counsel to them, is, To Repent of this their Imligious Perfidiousness, lest they outdo the Vile Traitor Judas; for even he, after he had Betrayed his Master, seeing What was done, Repent him.  
II. I Apply it for Advoie and Caution. As God's Own People of old were too Prone to Misbehave 
Deut. 6. 10. 11, 12. ch. 8. 10, 11.  themselves upon the Receiving of Grea● Mercies, and therefore were Warned by God, a● such times, to Take heed and Beware; so it is too Easy for Us who have not Walked so Closely with God under Afflictions, when the Rod was on our Back, as we should; it is (I say) but too Easy for us to Forget our selves and our God, when our Condition Seems more Safe. Wherefore, let us Look Well to our selves, lest, after God's having Glorified His Power and Goodness in Showing Us Manifold and Rich Mercy, both Positive, and Privative, We do not Dishonour His Great Name by Sinning against Him hereupon. Let us Fear the Provoking Sin of Ingratitude, and Giving the Lord Evil Requitals for All His Kindness. See we that we Reproach not the Lord and His Goodness, either in Thought, Word, or Deed. Let not our Hearts Dishonour him by Forgetfulness, or Unworthy Thoughts of God, and His Benefits, by being Listed up with Pride, Arrogating to ourselves God's Glory, by Security and Discontentedness, or Unsuitable Affectedness to his Grace.  
Let not our Tongues Offend against Him by Denying Him his Praises, by Speaking Irreverently of His Majesty, or Diminutively of His Favours, or, as Depreciating and Dishonouring his Holy Name, Ordinances, and Servants, or by Murmuring.  
Nor let us Led our Lives Reproachfully before Him, by Debasing the Divine Bounty to the Gratifying a Fleshly Course, and Pleasing our Lusts by Growing Wanton, or Riotous; or any ways Diverting God's Blessings to Other Ends than for which they are Given.  
III. By Way of Exhortation. Consider Wha● Great Things He hath Done for you, and Giv● unto the Lord the Honour Due unto his Name, Psal 29. 1, 2.  
And here now, Who can Set forth, either i● Number, or Weight, the Exceeding Goodness of the Lord to Us, which we are most Thankfully to Commemorate This Day and Live henceforth to the End of our Days to His Honour? O what Catalogues of Most Valuable Mercies might be Readily Presented to us! How Many have we in Common to these Three Kingdoms with other Kingdoms? How Many in Common with the Kingdom which has been Privileged above All Others that we Know of? How Many in Common with the Places of our Abode, and the Society's to which we Belong? And how Many Uncommon and Distinguishing Ones Peculiar to ourselves, both in Soul and Body, in our Families, and Relations, Callings, and Conditions? What Deliverances too, (beside Other Benefits) and those Public, and Private, upon both Civil and Spiritual Accounts! Deliverances (I say) which are not Single Favours, but Every One of them a Comprehensive, Mother Blessing, ● Saving us from Manifold Evils to Much God; and such are those that we are to Own and Bless God for after a Solemn Manner, viz.  
His Rescuing Us from the Enslaving Tyranny of a Bigoted Papist, and Overthrowing his Fumidable Army of Popish-Irish-Cut-throats.  
His Driving hence the Soul-Destroying Idolatry of a Bloody Religion.  
His Filling the Throne with a Warlike Prince of Unexampled Zeal and Succour for the Tr●● Religion; and Preserving Him Safe amidst the Innumerable Perils of Private Plots, and Open War.  
And now at last Crowning of Him to be the Instrument of a Long-Desired Peace, for the Security of our Religion, Liberties, and Properties, that are Restored to Us with Great Advantages.  
With All of These, that are Each of them Most Fruitful Blessings, full of Goodness, and Pregnant with Various Reviving Mercies, are we Covered, and Compassed round about; as the Earth is with the Environing Heavens; and should not such Divine Grace well Affect Us Heaven-ward? But further, let us View them in their Amiable and Greatening Circumstances; and so, if we Consider the Excellent Needfulness, Convenience, and Seasonableness of them; to what a Low Ebb our Hopes and Helps were Brought; and under what Provoking Gild, and Offences against Heaven, the Lord thus Appeared for us. Can we Behold what Excellent Wisdom, how Glorious Power, what Free Goodness, how Exceeding Great Compassions, what Wonderful Patience, and Long-Suffering the Lord has Displayed in Working out this our so Great and Multiplied Salvation; with What Thankful Hearts, Raised Affections, Praising Tongues, and Eminently-Fruitful Lives should we Set ourselves to Bless, Extol, Serve, and Magnify our Good God, Casting on Him the Glory of All! What we Are, the Lord has Made us; What we Enjoy, is the Gift of his Free Bounty, Fetched by his Mighty Arm as out of the Fire, and Handed to Us from the very Jaws of Ruin.  
The Lord has Gone before Us in the Greatness of his Strength; has been 
a Jer. 14. 8.  the Hope of our Israel, the Saviour thereof in the time of Trouble; 
b Psal. 72. 4.  Who has Judged the Poor of our People, and Saved the Children of the Needy, and Broken in pieces o●● Oppressors; 
c Psal. 72 14.  he has Redeemed our Soul from Deceit, and Violence; and Precious has our Blood been in his Sight. Even he 
d Jer. 10. 10.  the Only True and Living God, the Everlasting King, at whose Wrath the Earth doth Tremble, and whose Indignation the Nations are not able to Abide, has Looked on Us in our Low Estate, Saved Us from 
Job 5. 15, 20.  the Power of the Sword. 
f Job 5. 12.  Disappointed the Devices of our Crafty Enemies; so that their Hands could not Perform their Enterprise; and does now Abound toward us in Riches of Goodness, and Forbearance, and Long-suffering Purposely to Led us to Repentance. O therefore let us Duly O●● Him, Rightly Mention his Holy Name, and Show forth All his Praises. Let us Break off o●● Iniquities by Repentance, and Turn unto the Lord with all our Hearts, and not feignedly. Let us study What to Render unto the Lord for all Hi● Benefits. And according to the Model of Tru● Thankfulness [though alas too short and lam●] that has been Set before you, always Strive to your Utmost, with Heart, Lip, and Life; with All you Are, Have, Meet with, and Can D●, to Yield unto the Lord the Glorious Honour of his Majesty, and of his Wondrous Works, Psal. 145. 5.  
And to Provoke Us to such a God-Glorifying Course, Know we, and Consider well▪  
1. That we are no True Christians, nor will God so Account of us, if we Do it not.  
Taking the Name of the Lord upon us, without Living after His Example (who spent his Days in 
g John 17. 4.  Glorifying His Father, and 
h Acts 10. 38.  Going about ●●d Doing Good) or Doing His Holy Will, or Following the Conduct of His Spirit, will Avail us Nothing. Then only are we Christians in Truth, when our Souls are Renewed, Our Hearts Withdrawn from Vanity, Wills Subdued to God, and our Whole Man Absolutely Devoted to the Honouring of God in Christ. Believe it, To be a Christian indeed, is a Very Great and Serious Business; a Business, which will not be Done with a Careless Mind, or a Slothful Unresolved Soul, nor with the Thoughts and Hours which Pride and Vanity can Spare, and which are the Leave of Fleshly-Lusts and Pleasures. And Persons will One Day Find that Christ will not be Put off with Vain Compliments; or Reward Any, who under His Livery, Pleased the Flesh, and Served the World.  
2. What ever Mercies and Gifts God Bestoweth on Any, He Expecteth to Receive again with Usury. The 19 Luke 12, 13, 23. Deserves your Serious and Lasting Consideration. The Lord Keeps Account of What ye Have, and will have a Reckoning with you, to See What Work you have been Minding, and whether you have Served His Interest with what you had, or Prodigally, Wasted it on th●t of the Flesh. If you have Wealth, Interest, and Power, and you Secure not the Poor, do not Right, and Protect the Distressed, and Promote the Cause of God and the Common Good; But 
a Job 29. 12.  Ye Refuse to Deliver the Poor, that Cry; and the Fatherless, and him that hath none to Help him; If ye 
b Isa. 58. 7.  Dra● not forth your Soul to the Hungry, etc. If you Decline 
c Ezek. 18. 16.  Losing the Bands of Wickedness, and Undoing Heavy Burdens to let the Oppressed G● Free. i e. if you will not Honour God with H● Own, nor be the Instruments of His Beneficence to Others, nor as Faithful Stewards Improve the Talents, He has Entrusted you with, to Holy Uses and Ends, You'll be Cast and Ruined in the Great Day of Account. Live not, therefore, as if it were enough to Do No Harm, and say, as the Slothful Servant, Here is thy Talon which I hide.  
3. 'Tis most Excellent and Honourable Work the Lord Calls you to herein. And Christianity, surely, is a most Noble Thing, when it Requires and Makes Persons to be so Like unto the Holy God; It's Work, and Business being but to Represent God's Glorious Perfections, and by the Light of Holy Living to Show forth, and Recommend the Divine Majesty to a Darkenel World: as a Candle Lighteth what Way soever it Goeth. It Instates us into God's Family, and Employs us in that which is the Work, yea, the very Glory of Heaven itself. Shall a Creature be Called forth to the Honouring his Maker; and a Mean Worm be said to Glorify God? O, who can Conceive of the Glory and Honour hereof? We Read Psal. 78. 25. How Ma● did Eat Angel's Food; but we are Called to Angels Work.  
4. The Neglect of this Duty Forfeits All our Mercies, and Lays us open to All Miseries whatever, 
a Deut. 28. 47, 48.  Because thou Servedst not the Lord thy God with Joyfulness, and with Gladness of Heart 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 Want of All things; and he shall Put a Yoke of thy Neck, etc. This Text was Greatly Verified on ourselves in the two Late Reigns, until the Happy Revolution under our Present Gracious Sovereign, the Lord Making us to Feel that, 
b 2 Chron. 15. 2.  He will be no Longer with a People than they are with Him, and that He will Forsake Them, when They Forsake Him. Where 
a Mic. 2. 7. Hos. 2. 9  Religion Decays, States or People cannot Thrive.  
5. A Good Discharge of this Duty is the only Way to Put an Utter End to our Remaining Fears and Troubles, and Make us Happy here and hereafter. 
b Isa. 4. 5.  Upon the Glory there shall be a Defence. The 
* A Bishop of Magdenburg hearing the Duke of Saxony was Preparing War against him, fell to Reforming his Church, and amending what was amiss. And being asked by one of the Duke's Spi●s, if he did not hear what the Duke was intending against him, because he made no Defensive Preparation. He said, Year; but Ego curabo Ecclesiam & Deus pro me pugnabit: I'll take care of my Charge, and the Defence of me belongs to God. On the tidings of which, the Duke disbanded his Forces. Luther. Expos. in Isa. 30. 15.  Reformation and Holy Living of a Kingdom or Persons, is Meant the Glory; that Being indeed the Excellency and Glory of them (God and his People being both Glorious in Holiness); Now upon this Glory God Promiseth a Defensive-Shelter. A greeably, the Lord has Engaged to Make that People's Enemies to be at Peace with them, who in their Ways Please and Honour Him, Prov. 16. 7.) Nor can the Mightiest Force of the most Formidable Enemy Do any Hurt against those who Keep in with God, and have Him on their Side, as in Isa. 8. 9, 10. and Isa. 54, 1● Whosoever shall Gather together against thee, sh●l Fall for thy Sake. Without God there is. Litt●● Hope; but Against Him there is Certain Rui●. Yea further, as Evil will be Prevented: so All Good will be Obtained by Giving the Lord his Due Honour. Hag. 2. 19 From this Day forward will I Bless Thee, viz. from the Day that they Took Care of the Temple. Thus 
c 2 Chron. 7. 11.  A● that Came into Solomon' s Heart to Make in his own House; and the House of the Lord he Prosperously Effected; Carrying on God's House with his own he Prospered in his Way. 
d 1 Chron. 29 12, 14.  Both Rich●● and Honour Come of Thee, and in thy Hand it i● to Make Great, and to Give Strength unto All. And his Promises of Blessing, both for Th●● Life, and That to Come, are Made to Tr●● Godliness. All Blessednesses [according to the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] are Due to him that Shuns God. Reproaching Courses, and Delights in God's La●, Psal. 1. 2, and Ver 3. Universal Good Success Attends him. God Metes out to Persons in their own Measure; and Makes their Outward Estate to Carry Proportion to their Inward. As ●● Rise or Fall in our Respects to the Lord, accordingly shall we be Made, either the Head, or the Tail, among the Nations. The Stories of Joseph, 
Judg. 6. 11. Psal. 78. 70. Job 42. 12. Psal. 113. 7, 8.  Moses, David, Gideon, Job, Daniel, etc. Show us how God will Raise from the very Threshing-floor, from the Sheepfold, and the Dunghill, those Poor and Needy Ones, who Signally Honour Him to Set them among Princes, and to Make Them Inherit the Throne of Glory. As, Contrarily, He Abaseth such as Refuse him His Glory, by Hurling Some out of their Kingdoms, and Throwing Down Others from their Principalities, and Great Dignities, turning them to Graze with Oxen, to Teach them that the Most High Ruleth in the Kingdoms of Men, and will ●e had in Reverence, and his Name Sanctified by All People. To Draw then to a Conclusion, know ye That it Lieth much on the Inhabitants of our Kingdoms (under God) Whether such Good Beginnings of Mercy, as we Commemorate this Day, shall have an Happy End and Progress, or a. Sudden and Doleful Conclusion. And I must Profess my Serious Thoughts and Belief hereof, hath Wrought within me, a Posture of Soul much-Like to that of Eli's of 
1 Sam. 4. 13.  old, When he Sat on a Seat by the wayside Watching to Hear Tidings of his People's Welfare, his Heart Trembling the mean while for the Ark of God [the Pledge of his Gracious Presence.]  
O Christians, I must tell you, That as our Outward Deliverances, and All other Temporal Mercies, are very Imperfect Things, and being but Means to Greater Matters, the Interest of God, and the Good of Souls, can be of no Further Significancy, or Advantage to us, than as they Further us in God's Service; so the Diverting of them to Other Uses, contrary to the Design, and Honour of the Lord, may Easily Draw down Fiercer Indignation, and much Sorer Judgements, from Heaven, on Us, than we ever yet Felt or Suffered, according to Ezra 9 13, 14.  
Believe it, Brethren, (and so may All England with you) That the Lord will be Lord over us, and will Rule us, either as Subjects, or Rebels. If by God's Establishing the Kingdom in the Hands of our Gracious King His Heart (with Jehosaphats) shall be Lifted up in the Ways of 
2 Chron 25. 16.  the Lord; and All our People shall Set their Hearts to Glorify their God, who has thus Wonderfully Delivered them; the Lord will Rejoice over us, to Do us further Good, as having his Hand upon them for Good that thus seek him. 
Ezra 8. 22.  But on the other Hand, if we will not Conside the Operation of God's Hands, nor Advance the Honour of his Name, and the Welfare of Christ's Kingdom by the Blessings he Gives us to that 
Josh. 24. 20.  End, He will Turn and Do us Hurt, and Consume us after that he hath Done us Good. I Close All therefore with my most Hearty Wishes, That We may All, from the Highest to the Lowest, be Strong (in Holy Purposes) and very Courageous to Serve the Cause of God, and the Public Good with Absolute Resolution, as firmly Believing, That them that Honour God, He will Honour; and they that Despise Him, shall be Lightly Esteemed, 1 Sam. 2. 30.  
FINIS.   

Page 42. Line 12. after for it, add  
Here then let All among us, who in these Times of Common Danger, have Perfidiously Enriched themselves by the Spoils of the Public, and made themselves Great by Robbing the Nation, do their part, and come forth, with Achan, and Give Glory unto the Lord, by making 
Josh. 7. 19 Luke 19 8.  Confession, and, with Zacheus, full Restitution. Their Sin is Villainous, and Crying; every such Offender being not only the Agent 
Mr. Baxt. Dir.  of the Devil. but his Image (that Wicked Spirit making it his Business to Undo Men, and bring them into Distress and Misery). 'Twas Treachery against the Whole State, Endangering the Public Peace, the Safety of the Government, and the Souls and Bodies of Men, by Tempting those, that were less able to bear such Oppressions, into Discontents, Sedition, and Insurrections. Let therefore the Guilty in this kind know, That it's a Determined Case in Divinity, that such Unlawful Wealth ought to be Restored with all Damages; and that there can't be a just Compensation made for such Wrong, but according to the Proportion of the Gild, and the Loss compared together. St. Austin tells them, 
Non Remittitur Peccatum ni●● Restituitur ablatum. Aug.  That Without Restitution, they can have no Remission; and the Holy 
— Movet C●rnicula risum, Furtivis nudata coloribus.— Hor.  Spirit assures them, that How Great soever they may now look in the Kingdoms of Man, they shall be Lest (and not thought worthy of a place) in the Kingdom of God.   

The Author's Absence hath occasioned these Errata to Escape the Press: As for Pointing, and other small Literals, the Reader is desired to pass 'em by.  
PAge 4. l. 24. r. Sennacherib. p. 5. l. 20. r. Affliction. ib l. 29. r. Ps. 66. p. 6. in Marg. r. Hos. 14. 4. Ps. 12. 5. p. 7. l. 26. r. Counsels. p. 10. l. penult. r. Arising p. 14. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 16. l. 4. r. Jehoshaphat. p. 18. in Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 19 l. 30. r. he was. p. 21. l. ult. r. 2 Chron. p. 23. l. 16. r. Judges 7. p. 24. l. 5. r. Justice. p. 25. l. 27. r. Conceitedly. ib. l. 31. r. Counsel. p. 27. l. 16. r. Doctrine. p. 35. l. 27. r. Consecrating. p. 37. l. 5. r. Blessings. p. 38. l. ult. r. and Prudent. p. 44. in Marg. Ps. 116. 2.