THis Psalm is Eucharisticall, and this day is a day of Thanksgiving, therefore the subject of the Psalm, and the service of the day, doe well sute. In the Psalm the high exercise of praising God is, First, commanded and partly directed, in the four first verses, O give thanks unto the Lord, &c.

Secondly, Perswaded, in the remaining part of the Psalm.

The arguments used to presse Gods people unto this Angelicall imployment, are considerable under two heads.

1. The quality and variety of divine administrations for their comfort, Remember his marvellous works, that he hath done, his wonders, v. 5. &c. And that this might be the more prevail­ing upon their hearts, a large Catalogue of kindenesses conferred, is given in, wherein we have an enumeration of glorious, re­markable providences, in almost fourty verses together.

2. The end which the Lord propounded and aimed at, in all these many and memorable dispensations. And this is held forth in my Text, That they might observe his statutes, and keep his laws. Whereas the life of thanksgiving, lies in thankesliving, in a well-ordered obedience to the God of our Salvations, the God of our mercies. This is the subject matter of my Text. Wherein are considerable.

1. The titles, whereby the rule of mans obedience is expressed, Statutes, Laws.

2. The termes whereby the regularity of deserved obedience, is suggested, Observe, Keep.

3. The way or means whereby this regular obedience, is pro­moted, viz. All the wonderfull works of the most High, for his servants, and against their enemies. For the Psalmist having par­ticularized a great number of them, he concludes in the Text. That, or (as the old Translation renders it) to the intent, they might observe his statutes, and keep his laws. If any should en­quire (upon the perusall of these famous providences) the rea­son, wherefore the Lord wrought wonders so many, so great for Israel: the Text gives an account, That they might observe his statutes and keep his laws.

From the division of my Text, I proceed to the explication of the severall words used in it: wherein I will be but brief, though something must necessarily be spoken, to make the fairer way, un­to that which afterwards must from thence be observed and im­proved.

You heard before of the two titles given in this Text unto the rule of mans obedience. The first is, Statutes. I finde the origi­nall word translated, 1. A decree, Psal 148. 6. He hath made a [...] Job 38. 33. Jer 31. 35, 36. & 33. 25. decree which shall not passe. As all the motions of creatures inferiour to man are bounded by the decrees of Gods dominion (which are often called the ordinances of Heaven) So all mans operations should be ordered and limited by his Command­ments.

2. A Portion, Prov. 31. 15. She giveth a portion to her Maidens. And truly Gods commands are a good portion to his people, I have esteemed the words of his mouth (saith Job) more then my necessary food, Job 23. 12. And, Thy testimonies (saith David) are my heritage for ever, Psal. 119. 111. Unto a gracious heart, Gods work is wages, and imployment is pre­ferment.

The second word, is, Laws. The originall word is most or­dinarily [...] used to signifie the morall law, the Decalogue, that con­stant standard, or standing law, by which all Nations, in all ages of the world, have been, and shall be bound to order their conversa­tions before God.

Thus much of the words used, to expresse Gods revealed will to guide mans course: It follows, that I explain those words, which suggest mans regular respect thereunto.

The first is, Observe, which imports, 1. either to minde or reserve [...] in memory. As old Jacob is said to observe the sayings (the dreams) of Joseph, Gen. 37. 11.

2. Or to preserve in safety. In this sense, the same Jacob used the word, in his prayer or vow, Gen. 28. 20. If God will be with me, and keep me in this way that I go, &c.

And this sense answers the true meaning of the next word, [...] Keep, which properly signifies to keep with care and vigilancie, as ammunition is preserved from fire, and false hands, when an enemy is expected, Nahum 2. 1. He that dasheth in pieces is come up before thy face, keep the munition, watch the way.

Now these notions from the originall, are not vain, they are both profitable, and such as answer the more open language of the holy Ghost elsewhere. The laws of the Lord should be trea­sured up in the cabinet of mans heart and memory, Prov. 3. 1. My sonne, forget not my Law, but let thine heart keep my Com­mandments.

And all the precepts of God, should be secured from violence, that no breach be made upon them, Keep my Commandments and live, and my Law, as the apple of thine eye, Prov. 7. 2.

These things I only touch, as I passe forward to that point, on which I purpose to pitch, both because it is the main intended in the Text, and also being most seasonable for the service of the day.

More short. The end of Gods bounty, is mans duty.

Or thus, in reference to the instances of the Psalm, and the experiences of our times. Therefore the Lord taketh vengeance upon his adversaries, and therefore the Lord worketh the deli­verance of his servants, that they might observe his statutes and keep his laws.

My beloved! Who can number up in order, the great things, which our God hath done for us, now of late, as heretofore? [Page 4] Our friends have been relieved, our foes have been routed, our prayers have been heard, our hopes revived, our forces prosper­ed, our enemies discomfited. I pray you, fill your thoughts with the particulars, which this day have been mentioned, and upon other occasions specified: And then adde unto the remembrance of all, this Doctrine which now I am to deal in. That Gods end and aim in all, is this, That we might observe his statutes, and keep his Laws.

In the handling of this weighty point, well worth our serious considerations, I shall according to my accustomed plainnesse en­deavour two things.

1. The explanation of the truth, that it may be rightly under­stood.

2, The application of it, that it may be fruitfully improved.

I begin with the former, wherein I will be but short, lest I should want time to speak unto the later, which I chiefly intend, it being of greatest and most seasonable concernment.

And here by way of caution, to prevent mistake in this matter under hand, I wish that these four things may be observed.

1. Mans obedience is the end of Gods gracious providences in regard of his precept, though not alwaies in regard of his secret, eternall purpose. I well remember the words of the Psalmist, Psal. 92. 7. When the wicked doe spring as the grasse, and the workers of iniquity doe prosper, it is that they shall be destroyed for ever. But here I speak not of Gods end in regard of his ever­lasting, righteous decree, which he is pleased to keep close with­in his own bosome.

As for the end of his command, revealing his pleasure to the children of men: the words of Moses that man of God are plain and pregnant to our purpose, Deut. 10. 12, 13. where after an enumeration of various, marvellous favours vouchsafed unto Is­rael, he speaks thus, And now, O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his waies, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul, To keep the commandments of the Lord, and his statutes.

2. It is the end of God, in (the fore-mentioned) intention, [Page 5] though too too seldome in execution, God having engaged man to obedience by his bounties, he expecteth an obedientiall im­provement, though his Majesties expectations are commonly disappointed. The Lords sad complaint of his vineyard, Isa. 5. expresseth this fully, What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wilde grapes? ver. 4. He looked for judgement, but, behold oppression, for righ­teousnesse, but behold a cry, ver. 7. And our God hath very much occasion of the like lamentation, in this Land, yea in this City at this day, notwithstanding the admirable deliverances, and vi­ctories wrought for us. Alas, alas, how few, how very few do any where answer the expectations of his highnesse, in reforma­tion of their waies, and in obedience unto his holy Laws.

3. Although mans observation of Gods statutes, be one end, yet is it not the only end of his manifold favours. For amongst many other aims, which are alwaies in his majesties eye, such is his fatherly indulgence unto his people, that he doth give out cor­dials on purpose to cheer their drooping spirits, and to facilitate their passage thorow the wildernesse of this world, Let the Lord be magnified, who hath pleasure in the prosperity of his servants, Psal, 35. 27. As the mountains are round about Jerusalem, so the Lord is round about his people: for the rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity, Psal. 125. 2, 3.

4. Mans serviceable subjection unto divine injunctions, is not Gods last and chiefest end, in all his glorious dispensations. The ultimate, the supreme end of all Gods purposes and providences, is his own honour, He doth all things for himself, Prov. 16 4. In them who are not obedientially conquered by his kindenesses, he will be glorified. Proud, hard-hearted Pharaoh stubbornly withstood all the assaults of God, made upon himself and his peo­ple, both by plagues and deliverances, yet God saith, Exod. 14. 4. I will be honoured upon Pharaoh and upon his host. And those who are made obedientially fruitfull, by the showres and Sun­shine of divine indulgence: they being filled with the fruits of righteousnesse, are by Jesus Christ to the glory and praise of [Page 6] God, Phil. 1. 11. So that all administrations doe at last deter­mine and center in the honour of the most high God, who is the authour and orderer of them.

Yea beyond the duties of obedience, the welfare and happinesse of them who are sincerely obedient, both here and hereafter is or­dained and intended by God himself, as an end subordinate unto his own eternall praise, Oh that there was such an heart in them (saith the Lord) that they would keep all my command­ments alwaies, that it might be well with them, Deut. 5. 29. And the Apostle, having provoked the believing Romans unto the work of sanctification, addeth these words, Ye have your fruit unto ho­lines, and the end everlasting life, Rom. 6. 22.

Having premised these cautions, these propositions to prevent misapprehensions, and that the meaning of my Text and Do­ctrine might be truly understood, I proceed unto the Application thereof, which is the second thing promised in the prosecution of the point.

The improvement of this seasonable instruction (thus far un­folded) Ʋse. is that which I had principally in mine eye, in the choice of this Text, and I pray God, so to assist me in this last, and the greatest part of my Sermon, that I may reach your hearts, unto your edification and spirituall advantage. All that I shall say by way of Use, I will give in, under these three heads.

• 1. Information.
• 2. Reprehension.
• 3. Exhortation.

The two former sorts of Uses I shall dispatch quickly, but I shall crave leave to enlarge the last, because most profitable, and most pertinent unto this Congregation, and most conducing to promote the realizing of those praises, which this day we present unto our God.

Hence it naturally and necessarily follows, That the disobedi­ence Information of those persons is most abominable and inexcusable, who have been under the most, and best administrations of the Al­mighty.

Such offenders doe not only violate the Laws of Soveraignty, but of Amity. Their neglects, their miscarriages, are not only un­dutifulnesses, [Page 7] but unthankfulnesses and unkindnesses.

It is here considerable how the holy Ghost doth ordinarily cast this circumstance, as a loading aggravation upon the sins both of Nations and persons, to break their hearts in the deepest humilia­tion, and to justifie God in his sharpest corrections. Thus Samuel 1 Sam. 12. 6. sets upon unsubdued Israel, 1 Sam. 12. 6. And Samuel said 7. unto the people, It is the Lord that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt. Now therefore stand still that I may reason with you before the Lord of 8. all the righteous acts of the Lord, which he did to you and to your fathers. When Jacob was come into Egypt, and your fathers cri­ed unto the Lord, then the Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell 11. in this place, &c. And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies, on every side, and ye dwelled safe. Here is the comme­moration of mercies. Now follows the sin therby aggravated. And 12. when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay, but a king shall reign over us, when the Lord your God was your king. Beloved, I may not spend time in paralleling these passages, with Gods providences towards this poor Kingdom, and this Kingdoms miscarriages towards the Lord. Do it your selves, I pray you, and I doubt not, but the serious doing of it, will be advantagious both in the advancing of our God, and in the abasing of our selves before him. Englands deliverances and mercies. Londons deliverances and mercies have been more and greater then of other Kingdoms and Cities; there­fore Englands sins, and Londons sins are more hainous, horrid, high provocations of the most high God.

And as the evils of a people are thus aggravated by the Lord; so are the offences of particular persons also. In this manner Samuel greatens the disobedience of King Saul, 1 Sam. 15. 16. 1 Sam. 25. 16. 17. Then Samuel said unto Saul, Stay, and I will tell thee, what the Lord said unto me this night. When thou wast little in thine own sight, wast not thou made the head of the tribes of Israel, and the Lord anointed thee King over Israel? And the Lord sent 18. thee on a journey, and said, Go, and utterly destroy the sinners, [Page 8] the Amalekites, and fight against them, till they be consumed. VVherefore then didst thou not obey the voice of the Lord, but 19. didst flie upon the spoyl, and didst evil in the sight of the Lord?

I will not glosse upon this Scripture, which might truly be ap­plied unto many of the richest and chiefest rank in this City: but I humbly beseech you to remember from what low and little be­ginnings, the Lord hath advanced many of you; and then re­flecting upon your lives; consider what account you can give unto his Majestie, for your obedience (or for your disobe­dience rather) to his holy Commandments. Yea, this course God hath been wont to take with his own dearest servants, to work them unto true repentance. Davids scandalous fals are well known (I might say they are ill known by too many, who thence take encouragement to offend) and I believe you are not ignorant of that course, which his God took by Nathans mini­stery, to present his sins as very sinfull in his own sight, 2 Sam. 12. 7, 8. Thus saith the Lord God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul, And I 2 Sam. 12. gave thee thy Masters house, and I gave thee the house of Israel 7. and of Judah; and if that had been too little, I would moreover 8. have given unto thee, such and such things. Wherefore hast thou despised the commandment of the Lord, to doe evil in his sight? 9. &c. Herein, herein, lies the aggravation. Wherefore hast thou? Thou so preserved, thou so preferred. How canst thou answer this?

Give me leave to touch one instance more, which I doe the rather adde, because it concerneth men of mine own cloth and calling, that you may be convinced: We Ministers desire to ag­gravate our own faults, by the self-same circumstances, whereby we greaten yours. Eli his sinfull indulgence to his wicked sons is notorious; now mark how a Messenger from the Lord paints out this his provocation, in black colours, 1 Sam. 2. 27. Thus 1 Sam. 2. 27. 28. saith the Lord, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaohs house? And did I choose 29. him out of all the Tribes of Israel to be my Priest, to offer upon mine Altar, to burnincense before me? And did I give unto the house of thy father, all the offerings made by fire of the chil­dren [Page 9] of Israel? Wherefore kick ye at my sacrifice, &c. And honourest thy sons above me? We, who are the Ministers of the Lord should look upon our aberrations, as the more loathsome, because God hath honoured us with an high and holy imployment in speciall attendance upon himself.

I might much enlarge this meditation, by acquainting you, that guilt under this notion, is most grievous unto a truly gracious re­penting heart. It was this that cut good David to the quick, when he cried out, Against thee, thee only have I sinned, Ps. 51. 4.

But I must leave this Use, because not so fully sutable unto the peculiar service of this day.

The next Use follows, which is for the just reproof of two sorts Reprehension of persons, whose practices do point blank oppose this purpose of God, in conferring favours, which my Text makes report of.

First, who in handling this doctrine, can hold his hand off them, who are the lesse obedient and the more dissolute in their lives, because of Gods long-sufferance and loving kindenesse. This sticks, as a black brand upon King Rehoboam, 2 Chro. 12. 1. It came to passe that when Rehoboam had established the king­dom, and had strengthned himself, he forsook the Law of the Lord.

It may be truly said of many, that they had not been so bad and base in their lives, if God had not bin so bountifull to them in his bestowings. Herein men discover their egregious folly, which can no way be excused, Do ye thus requite the Lord, ye foolish people & ūwise? is not he thy father that hath bought thee? hath he not made thee, & established thee? Remember the days of old, &c. De. 32. 6, 7

Yea, herein appears the vile malignity of our natures, the in­bred poysonous disposition of our unhallowed hearts, which Spi­der-like suck venome out of those sweet flowers, from whence the little laborious Bee draweth wax and honey.

I have three things to say unto such persons, which I heartily wish may tend unto their humiliation and amendment.

1. That this hainous abuse of Gods bounties, is a sad sign of an unregenerate estate. Let favour be shewed to the wicked, yet will he not learn righteousnesse, in the land of uprightnesse will he deal unjustly, Isa. 26 10. I have heard the Hypocrite sometimes com­pared to a Top, which goes no longer then it is lashed. The ex­pressions [Page 10] of the Psalmist concerning such unfound hearts, are here notable, Psal. 73. 34. When he slew them, then they sought him, and they returned, and they enquired early after God, &c. Ne­verthelesse they did flatter him with their mouth, and they lied unto him with their tongues, for their heart was not right with him, neither were they stedfast in his Covenant.

2. That in this particular, idolaters expresse more respects unto their vain, dumb, idle Idols, then these people do unto the only, true, living, world-governing God, God blessed for ever. For observe how the Prophet Hosea, bringeth in the idolatrous, reasoning for their Idol-worship, Hos. 2. 5. I will go after my lo­vers, that give me my bread and my water, my wool, and my flax, mine oyl, and my drink. In which respect, we may take up a­gainst these malefactours, the patheticall complaint of the Lord, Jer. 2. 9. I will yet plead with you (saith the Lord.) For passe over the Isles of Chittim and see, send unto Kedar and consider Jer. 2. 9. 10. 11. diligently, and see if there be any such thing. Hath a Nation changed their gods which are yet no gods? but my people hath changed their glory for that which doth not profit. Be astonished, ô ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord, &c.

3. That this carriage is no better then brutish, Jesurun (saith Moses) waxed fat and kicked, thou art waxed fat, thou art grown thick, thou art covered with fatnesse. Then he forsook God which made him, and lightly esteemed the rock of his salva­tion, Deut. 32. 15. The Metaphor is taken from the foolish Asse, which being kept low, will come to the Masters hand, but being put into a full pasture, waxeth wanton, and either runs away from his feeder, or else turns heels, and strikes him.

And the zealous Prophet Jeremiah doth with much sharpnesse speak in like manner unto these beastly kinde of men, When I fed Jer. 5 7. them to the full, then they committed adultery, and assembled themselves by troops in the Harlots houses. They were, as fed 8. horses in the morning, every one neighing after his neighbours wife. Shall I not visit for these things (saith the Lord) and shall not my soul be avenged on such a Nation, as this? 9.

The Lord awaken the sleeping consciences of such, whom this [Page 11] quick reproof doth reach, that they may be the better for it through his rich grace in Jesus Christ.

The second sort to be blamed I shall touch with a more gen­tle Ʋse 2 hand (viz.) all those whose ends and aims, in seeking, and Reproof. in bestowing favours, are directly contrary unto the command and practice of our blessed God. I here point at offenders, in the same kinde, under a double head.

1. Such who in the pursuit of outward advantages and accommo­dations for themselves, do only intend the gratifying of the flesh, the satisfying of their own hellish lusts. The Apostle James checketh these men, Jam. 4. 3. Ye ask amisse, that ye may consume upon your lusts. And there is a smart rebuke of Baruch, wrapped up in that Question, which the Prophet Jeremiah propoundeth to him, Jer. 45. 5. Seekest thou great things for thy self? Those must take this home to themselves, who minde nothing so much, as sloth, sensuality, pride, luxury, revenge, and the like, in coveting and hunting after vast estates, places of honour and com­mand in the world.

2. Those who in conferring places of profit, authority, im­ployment and trust upon others, doe principally (if not only) aim at the making of a party, the strengthening of a faction, a­gainst the government and waies of Jesus Christ. I will make no instances, but leave it to your wisedom and consciences to make application and improvement of this generall Item.

If there be any, whose purses, power, votes, vigour, are to fill offices with men, whose mindes, hearts, hands are against the power of godlinesse, the purity of Gospel-ordinances, the progresse of our Church-Reformation, I wish they would consi­der, that they are not herein acted by the Spirit of God. I will not make any application of Balacks promise to promote Bala­am, Numb. 22. if he would endeavour to discomfit Israel, lest I should seem over-tart. Neither would I be thus interpreted in that I have spoken, as though I purposed to strike secretly, any who labour in the sincerity and simplicity of their spirits, to make Jesus Christ glorious in the world. Let my tongue rather cleave to the rooff of my mouth for ever, then that I dare to utter one word wittingly and wilfully against the honour of our Lord Christ Jesus.

Now I come to the last Use, which is to perswade us all Ʋse 3 unto a double duty, and accordingly is to be divided into two Exhortation branches.

First, We are hence to be moved to praise God for this his Branch. 1 indulging providence, in that he is pleased by means of kinde­nesses to seek the winning and working of our hearts unto his holy obedience.

This inference is made to my hand, in the words immediately following the Text, Praise ye the Lord. Now to quicken our hearts unto the admiration and adoration of God, in this re­gard, let these following short meditations, be seriously con­sidered.

1. That mans obedience makes no whit at all unto Gods ad­vantage, Can a man be profitable to God? Is it any gain to him, that thou makedst thy waies perfect? Job 22. 2, 3. If thou be righteous, what givest thou him, or what receiveth he at thine hand? Job 35. 7. These interrogations carry along with them vehement negations. That it is not possible to profit God in the least measure, by our best obedientiall endeavours.

Men hire servants, because their work tends to enrich them. But in references to the Almighty, Alsufficient God, all must say, When we have done all those things, that are commanded, we are unprofitable servants, Luk. 17. 10. My well-doing (saith David, though a man according to Gods own heart) doth not extend unto thee, Psal. 16. 2. For unto that, which is infinite and perfect, no possible addition can be made.

2. That mans disobedience doth not in any degree prejudice God, If thou sinnest, what dost thou against him? or if thy trans­gressions be multiplied, what dost thou unto him? Job 35. 6. The Sun is not obscured by mans refusing to behold it, or to commend the light of it.

The self-same beauties, perfections, happinesse, which the Lord enjoyed in himself from eternity, he shall possesse for ever, though no creature should serviceably attend upon him.

Amongst men it is otherwise, for a stock cannot be traded, a trade cannot be managed, many necessary works would be un­done, [Page 13] if we had not the assistance of servants. The Crown needs the Plow, the chiefest could not subsist, but by the support of the meanest. The feet uphold the head, and the whole body.

3. That Gods rich, meer mercy did move him, to make ma­nifest his minde unto man, that man might understand what carriage would content his blessed Majestie, and in this re­gard (if God had not added any further motive to obedi­ence) we are obliged to honour his highnesse, He sheweth his Word unto Jacob, his statutes and his judgements unto Isra­el. He hath not dealt so with any Nation, and as for his judgements they have not known them. Praise ye the Lord, Psal. 147. 19, 20.

What if the Lord had left us all in our naturall darknesse, as Heathens unacquainted with his Commandments, yet should we not have had any occasion to except against his Majestie.

But how great is our engagement to our God, who having gi­ven some light of knowledge, doth liberally give in favours, to move the obedientiall improvement thereof?

4. Suppose that the Lord suspending all waies of love and libe­rality towards us, should only by threats and blows, have endea­voured our obedience, yet in that respect there would have been cause of thankfulnesse, for it is much better to be beaten to Gods work, then to neglect it. David was of this minde, Psalm 119. 67, 68. Before I was afflicted, I went astray, but now have I kept thy Word. Thou art good, and dost good. And vers. 71. It is good for me that I have been afflicted, that I might learn thy statutes.

Therefore the waies of fairnesse and fatherly indulgence, whereby God seeks to conform our hearts and lives unto his Com­mandments, should endear him to our hearts, and draw forth our souls in thanksgiving.

5. The worke and worship of the Almighty, which we take in hand, is alwaies more or lesse defiled; Gods excellencies are much obscured, his name sundry ways dishonoured, by our imperfections which ever attend our best performances. There is iniquity in our holy offerings, All our righteousnesses are like unsightly rags. Isa. 6. 6. [Page 14] when good Nehemiah reviewed his famous services for God and his house, upon the discovery of his sinfulnesses, he cries out, Neh. 13. 22. Lord, pardon me according to thy great mercies.

Now all this God knows, yea he fore-knew all our future ab­errations, when he showered down favours, to move our obe­dience, Thou hast set our iniquities before thee, our secret sins in the light of thy countenance, Psal. 90. 8. And David testifi­eth, Psal. 139. 2. That God knows his thoughts afarre off. Is it not therefore to be very much admired, that the Lord should by renewed and multiplied favours labour to prevail with our hearts, To observe his statutes, and to keep his laws?

6. Lastly, (as though all that I have spoken were too little) the Lord hath herein further manifested and magnified his un­searchable grace, that he hath undertaken abundantly to recom­pence all our obedience, In keeping of his Commandments there is great reward, Psal. 19. 11.

Every self-knowing Christian, who is wont with any serious­nesse, to compare his returns to God, with his receits from God, will freely acknowledge that he is alwaies infinitely behinde hand with his Majesty: therefore considering his former favourable providences, to perswade obedience, together with future preci­ous promises, to crown obedience, we have all reason to call upon our selves, Praise we the Lord: and to say unto one another, Praise ye the Lord.

The second branch of my Exhortation follows, which I have Branch. 2 had principally in my minde and aim, all this while.

To perswade your conscientious care to improve all Gods fa­vourable providences unto the promoting and bettering of obedi­ence, according to his purpose and appointment, I beseech you Rom. 12. 1. therefore, brethren, by the mercies of God, that you present your bodies, a living sacrifice, holy, acceptable unto God, which is your reasonable service.

If my Exhortation upon this ground be not reasonable, lay it aside, I speak as unto wise men, judge ye what I say. Beloved, I am very serious in this my message, being not only seasonable, but of exceeding great concernment, and shall be very unwilling to goe off with a deniall unto this my reasonable request, [Page 15] which I make in the Name of God for your good.

Manifold examples might be produced to presse this Exhort­ation. Motive 1. That double, that treble resolution of Israel, raised from this consideration, is notable, God forbid, that we should Josh. 24. 14, 16 vers, 17. forsake the Lord, for the Lord our God he it is that brought us up, and our Fathers out of Egypt, from the land of bondage, and 18. which did those great signs in our sight, &c. Therefore we will also serve the Lord.

And again, when Joshua seemed by his words to suspect their 21. sincerity, The people said unto Joshua. Nay, but we will serve the Lord.

And yet once more, Joshua putting them to it unto purpose, The people said unto Joshua, The Lord our God will we serve, 24. and his voice will we obey.

But I will come lower, then Israel professing dependance upon God. The very Heathens, wicked ones, moved only by morall principles, will requite kindenesses in respect to the law of retaliation, If you do good to them, which do good to you, what thank have ye? for sinners also do the same. And yet in refer­ence unto God, I now request no more. Doe but Christianly en­deavour to answer Gods kindenesses with an obedientiall carriage, and I call for no more.

I remember, when cruell Saul, plotting and practising Da­vids death, was yet by Davids forbearance to slay him (having power and opportunity) so overcome, that he brake forth into these words, My son David, I will no more do thee harm, because my soul was precious in thine eyes this day, 1 Sam. 26. 21. Gods long-sufferance and loving kindenesse to us-ward, doth wonder­fully exceed all that David either did or could expresse towards Saul: He hath not only with-drawn his own revenging hand, though we have infinite times provoked him to his face, but he hath also held the bloudy hands of cruell men, who have desired our death: yea, we doe not only enjoy safety, but rich supplies of comforts from our God. How much rather therefore should we resolve no more to dishonour God by our disobedience, but to observe his statutes, and to keep his laws.

2. This gratefull obedience, the Lord will graciously accept, [Page 16] as a full contenting recompence for all his bounties. When Mo­ses had numbred up multitudes of blessings bestowed upon Israel, he adds, Deut. 10. 12, 13. And now, ô Israel, what doth the Lord thy God require of thee, but to walk in all his waies, to keep his Commandments? As if he had said, this is all, he will be satisfied with this, he looks for no more. O beloved, how deeply are we indebted unto the most high God, and yet such is his indulgence, that upon sincere observation of his laws (which by vertue of our being reasonable creatures, we are bound to yeeld) he will cast a quietus est, a full acquittance into our bosomes.

But if this consideration cannot prevail with you, yet I pray you consider on the other hand, how unkindely the Lord taketh their disobedience, towards whom he abounds in benefits. How patheticall is that complaint of God himself against his Israel, breathed forth by the Evangelicall Prophet, Hear ô heavens, and Isa. 1. 2. give ear ô earth, for the Lord hath spoken, I have nourished 3. and brought up children, but they have rebelled against me. The 4 Ox knows his owner, and the Asse his masters crib, but Israel doth not know, my people doth not consider. Ah sinfull Nation. In reference unto this lamentation, which the Lord maketh over stubborn, unthankfull ones, I will only say thus much; Have you not yet offended your God enough, but will you proceed to grieve him still.

3. This practising of Gods praises will be many waies beneficiall to our selves.

1. It will render us wise, in the account of all such, who with any seriousnesse consider our great obligations unto God. Keep therefore and do them, for this is your wisdome and understand­ing, in the sight of the Nations which shall hear of these statutes, and say, Surely this great Nation is a wise and understanding people. For what Nation is so great, who hath God so nigh unto them, as the Lord our God is in all things, that we call upon him for? Deut. 4. 6, 7. Is it not wisdome to observe him, who secures our persons and comforts, whose ever-waking and all working providence is for our good in every kinde? And how can man more manifest his wisdome, then by making Gods ends, his ayme [Page 17] in every thing? Now Gods end in the administrations of his love is, That we may observe his statutes, and keep his laws.

2. This obedientiall improvement of Gods goodnesse, will e­vidence the uprightnesse of our hearts. Mark Davids argument which he pleads before the all-knowing God, Psal. 26. O Lord, I have walked in mine integrity, ver. 1. For thy loving kinde­nesse is before mine eyes, and I have walked in thy truth, vers. 3. Threats and blows drive hypocrites to duty, but cords of love draw the gracious heart unto exact walking with his God.

3. When former favours produce better obedience, then may we boldly expect the multiplication of future mercies. Moses having, Deut. 29. specified some of Israels rich receits from Gods good hand, from vers. 2. to the 9 ^th, he thus concludes, Keep therefore the words of this Commandment, and doe them, that ye may prosper in all that ye doe. The self-seeking husband-man will cast precious seed with a liberall hand into a fruitfull soyl, which is wont to return an answerable crop. God hath the end of his bounties, in our obedience. And his promises to follow Deut. 28. 1-14 Lev 26. 1-12 and to fill them who are obedient, with blessings of all sorts, are manifold in the holy Scriptures.

4. Many and heavy are the judgements threatned against them who continue stubbornly disobedient, notwithstanding the sweet assaults made upon them, by Gods gracious administrations. That commination in Deut. 28. 47, 48. hath often affected and affrighted my heart, in reference to this trembling Kingdome, Because thou servedst not the Lord thy God with joyfulnesse, and with gladnesse of heart, for the abundance of all things (mark that, for the abundance of all things) therefore shalt thou serve thine enemies, which the Lord shall send upon thee, in hunger and in thirst, and in nakednesse, and in the want of all things, and he shall put a yoke of iron upon thy neck, untill he hath de­stroyed thee. When Samuel had pressed the bettering of obedi­ence, by Gods remarkable works (which is the very exhortati­on, which I have now under hand) he sets it on by the self-same Argument, 1 Sam. 12. 24, 25. Fear the Lord, and serve him in [Page 18] truth, with all your heart; for consider how great things he hath done for you. But if ye shall still doe wickedly, ye shall be consumed, both ye and your King. Beloved, we know to our sor­row, that both our King and his Kingdoms are in a wasting con­dition. God forbid, O God forbid, that our continued diso­bedience should work our utter consumption and desolation.

This which I have said is sad, and I have made mine own heart say by saying it; yet that is much more lamentable, which the A­postle Paul reports concerning Gods judgement upon poor, pur­blinde Heathens, for their ingratitude, in not living up to their light, to their receits, Rom. 1. 21. Because when they knew God (it is meant of knowledge attained by Gods works) they glori­fied him not as God, neither were thankefull, &c. Wherefore God gave them up unto uncleannesse, through the lusts of their own hearts, to dishonour their own bodies between themselves, vers. 24. The penalty inflicted upon the immortall soul is the more heavy, because of the souls excellency. And meer torment upon the well-awakened soul is not comparably so grievous, as it's servitude to sinfull lusts. Now this, this judgment of judgements is incurred, by not answering obedientially our receits from God. And let none thinke to put this off, by saying, This concerned Heathens, but we are Christians: for consider, I be­seech you, whether the danger be not hereby increased? Is our light greater? Have Gods works amongst us held forth more grace and glory? Then questionlesse our disobedience will expose us to as great, or greater judgements.

I have done with the Arguments prepared to enforce my Ex­hortation: and I hope they have so farre prevailed with you, (at least with some of you) as to move resolutions, to make an obe­dientiall improvement of your experiences. I now proceed to acquaint you with some few rules to direct this your obedience, your reall thankfulnesse unto God, with which I shall conclude. And for brevity sake, I will only mention such, as issue naturally and necessarily from my Text and Doctrine.

1. Therefore God should rather be obeyed, then any man what­soever. I am farre from disswading dutifull observance unto lawfull Superiours of any quality or degree: but I propound the [Page 19] Question of the Apostles, Whether it be better to obey God or men, judge ye, Act 4. 19. & 5. 29.

Let him, who doth most and greatest favours for us, receive the largest and frequentest respects from us. Give the chiefest attend­ance unto the best benefactour. Now who, or what is he, that shall dare to stand in competition with God? No doubt but Jo­seph, Daniel, Shadrach, Meshach, and Abednego, had so much ingenuity, as to acknowledge with gratitude their obligations unto their Superiours, yet being acted by their stronger, higher engagements unto God, they refused to gratifie them in things displeasing unto his Majesty. And I shall not need to tell you how farre the bestowings of God in quantity, quality and variety, doe transcend all that kindenesse, which either hath been received, or can be expected from any humane hand.

2. Therefore we should obey God with our All. Both riches and honours come of thee, and in thine hand it is to make great, and to give strength unto all. All things come of thee, 1 Chro. 29. 12, 14. Is it not reasonable that all which is received from the Lord, should be imployed for the Lord? You Merchants ex­pect thus much in justice and equity from your factours beyond seas, that whatsoever commodities you convey unto them, should be disposed of to your advantage. Now I pray you turn the Tables, and deal you with God, as you require men should deal with you. Who doth not acknowledge strength in the Apostles argument? 1 Cor. 6. 20. Glorifie God both in your body and in your spirit, which are Gods. Therefore if we grant the premisses, it will be our weaknes to deny the Conclusion.

Consider what I say. If any of you enjoy any wisdom, strength, authority, estates, parts, interests, opportunities, which you received not from the Lord, then refuse to lay them forth for the Lord. But let me appeal unto every individual soul here present, in the Apostles words, What hast thou which thou didst not re­ceive? 1 Cor. 4. 7. The inference therefore comes with force upon you, Thou shalt love (and consequently thou shalt obey) the Lord thy God with all thy soul, with all thy thought, with all thy might, Cum omni valde tuo. O it is an unequall and unrea­sonable thing, to make any deeds of reservation in our dealings [Page 20] with our God, the God of all grace and of all consolations what­soever.

3. Therefore our obedience unto God, should be tendered speedily. For is not the Lord so farre beforehand with us in his favours, that [...], at this very instant, we are engaged obse­quiously to submit unto his government? Joshua having particu­larized to Israel ancient providences, whereby God had expres­sed his care and kindenesse towards them and their fore-fathers, he calls for service without delay, Josh. 24. 14. Now therefore fear the Lord, and serve him. Doe not any of you dare to put off God one day longer with procrastinations. A father said, that cras, cras, was corvina vox. Delaies will breed guilt, and bring dan­ger. Let us call to minde how much we were in Gods debt, how farre in arrears, before we began to pay one peny (as it were) in any humble, holy, hearty performance. Therefore let us now, now obedientially remember our Creatour, our Protectour, our Benefactour, our God blessed for ever, To day, while it is called to day, do not harden your hearts.

4. Therefore in all waies of holy obedience, we should walk humbly with our God. Well may this alone abase our hearts, that the excellencies of the Lord, and the worth of his service, should not be sufficient to work us unto dutifulnesse, without a daily ad­dition of fresh favours from his Majesty. But when we compare our unanswerablenesse to Gods purposes, expectations, deservings, it is strange that there should be the least conceitednesse in us, in regard of any work at any time discharged. If ever man had oc­casion to glory in his labours, and adventures for Christ, the A­postle Paul (I thinke) might be the man. But he professeth, Act. 20. 19. That he served the Lord in all humility of minde. Now it is most apparent, that besides other means whereby he at­tained and maintained this sweet, humble frame of spirit, this was one, viz. That he had much in his eye, his rich receits from Christ, which he was no way able to requite. And I am confi­dent, that by a serious, wise paralleling that which God doth for us, with that which we doe for him, in regard of quantity, quality, variety and constancy, the swelling of our hearts will be much abated.

5. Therefore all our services for God should be the warm breathings of flaming love. All the undertakings of S ^t Paul for Christ, seemed to be sparks arising out of this fire. He speaking of labours, losses, hazards, gives in this as the reason of all, 2 Cor. 5. 14. For the love of Christ constraineth. And when David had endeared his God to his heart, by meditating upon his mer­cies, Psal. 116. 1. I love the Lord, because he hath heard my sup­plication, &c. From thence did issue obedientiall resolutions, I will call upon the Lord. I will walk before the Lord in the land of the living. Although God alloweth the use of other arguments to quicken obedience, yet this of love should have the pree­minence.

6. Therefore we should serve the Lord in truth, because he hath done great things for us, 1 Sa. 13. 24. This truth is opposed to seem­ingnes and falshood. God doth not feed us with fair words. We do not only hear of his bounties, but we see, touch, taste, enjoy the com­forts of his good providences. Let us answer our God with reali­ties, If any man only seem to be religious, his religion is vain, Jam. 1. As for those who content themselves with shews of godlines, de­nying the power thereof, they are abhorred by the Lord. Be not de­ceived, for God will not be mocked, According as every man sowes, so shall he reap. If you sowe the winde, you shall reap the east-winde. Be you well assured, that Court complements, frothy flatteries, em­pty shews will not take with God. Those who pay in good coyn, will not be repaied with that which is counterfeit. Let us, not ther­fore dream of requiting Gods reall favours with meer formalities, Let us not only love in word and tongue, but in deed and in truth. 1 Joh. 3. 18.

7. Therefore fear the Lord and serve him in sincerity. This sin­cerity is opposed unto selfishnesse. Whereas the hypocrite centers Josh. 24. 14. proudly in himself, makes himself his last end, his God. Did ye not eat for your selves? Did ye not drink for your selves? Did ye Zech. 7. 5, 6. at all fast unto me, even unto me? saith the Lord. The practice of God, intending and effecting our good, as truly, as his own glory, may well prevail with us, to minde his praise in that which we un­dertake. His gracious providences are for our comfort, his holy Commandments are for our good, therefore let not us sit down sa­tisfied in serving our own turn by our services, but let us move for­ward, [Page 22] not resting till we come to this center, Gods honour. What­soever we doe, whether in our generall or particular callings, in commanding, obeying, in private or publike, Let all be done unto the glory of God, 1 Cor. 10. 31.

8. Therefore we should observe Gods statutes, and keep his laws continually. This the Lord desires, Deut. 5. 29. O that there were such an heart in them, that they would keep my Command­ments alwaies. And this his Majesty well deserves, For he daily loadeth us with his benefits, Psal. 68. 19. His unweariednesse in following us with favours, should move us to follow him un­weariedly in the waies of well doing. If in the whole course of your lives, you can finde one day, or one hour, wherein God doth not, in one kinde or other, doe you good, then on that day, in that hour suspend the serving of his highnesse. We (such is the sin­fulnesse of our sinning hearts) doe every moment of our lives, give the most high God most just occasion to resolve to favour us no more: but the Lord (so admirable is his goodnesse) doth every minute of time, afresh engage us unto his obedience. Therefore be not weary of well-doing, but rather, be alwaies abounding in the work of the Lord. God forbid, that it should be truly said of any of us, That we began in the Spirit, and did end in the flesh.

All these eight rules, necessary truths, and naturally deduced from my doctrine, do concern every one in this great Congrega­tion without any exception. I cannot imagine, from what seem­ing pretence any should dare to plead exemption from these dire­ctions; and I pray God, that no one of you may depart this As­sembly, without some obedientiall bents and resolutions upon your spirits. But all my Sermon, all my counsell doth most con­cern them; for whom the Lord hath done most, in waies most re­markable and glorious. No City in the world hath been more magnified by divine providences, then this wherein we are. No people on earth hath been more enriched with temporall and spi­rituall provisions together, then our selves. Our God grant that our improvements obedientiall, may prove in some good measure answerable.

Notwithstanding, by vertue of the equity of my doctrine, the [Page 23] Lord expecteth to be best served, to be most advanced, by them whom he hath most enriched, whom he hath most advanced. And therefore give me leave to tell you, Right Honourable, the Lord Major, and Right worshipfull, the Aldermen of this famous Ci­ty, that God deserveth and expecteth more from you, then from your brethren. For unto whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more, Luk. 12. 48. As you are bound to be exemplary in exact endeavours, To observe Gods statutes, and to keep his laws: So is it your duty (in a speciall manner) to take care that all others under your command be conformed to the Commandments of your God, Magistratus est custos utri­us (que) tabulae.

Right Honourable, your Lordship hath for divers years been acquainted with my plain Ministery, and I cannot say that I have lost any place in your affections by my plainnesse, therefore I will take the boldnesse to direct my self in faithfulnesse unto you.

1. Do not you dare through indulgence to spare the punishing of them, who doe dare to cast Gods Commandments behinde their backs. Could you hold your hands, and connive at such, who should go about to sleight the works, which are raised and maintained for the safety of this City? You heard in the opening of my Text, That God would have his laws preserved from vio­lence, as the means of our preservation. I once heard a plain dealing Preacher, compare a remisse Magistrate unto the sign George on Horse-back, who standeth all the year with his hand on the Sword, but never strikes. My Lord, You have not recei­ved the Sword in vain, Rom. 13. 4. Although I would not sharpen the edge of authority unto undue severity; yet would I whet mine own knife to launce and let out the impostumated mat­ter in my friends flesh. I grant your Lordship must be cautious, as couragious, and therefore you have good reason to make So­lomons prayer, 1 King. 3. 9. Give thy servant an understanding heart, to judge thy people, that I may discern between good and bad. But I beseech you remember withall, That foolish pity spoils the City. Let not common drunkards, profane cursers and swearers, brutish wantons, and such like wicked ones, escape that [Page 24] penalty, which the Law hath appointed for them. Phineas exe­cuted judgement, and it was counted unto him for righteousnesse, Psal. 106. 30, 31.

2. I call for your zeal against Popery, that abomination, which brings desolation. Let your zeal move often inquisitions, whether in some corners of this City, there be not Idolatry in the use of the Masse, lest through neglect of search, that abomination be suffer­ed. But I move that in a speciall manner, search may be made after Jesuites, those unsufferable incendiaries, who blow the coal of contention amongst brethren, who have caused, and doe con­tinue the unhappy breach betwixt our King and Parliament, our Soveraign and his Subjects. I have heard a Story of a man, who passing by a tree, which Nature was cleaving, did thrust in his hand to increase the breach; whereupon providence suddenly closing the breach, did there hold the man by the hand, as an act of revenge. Though I dare not assert the truth of this Story, yet I make this morall. Doubtlesse there are Jesuiticall spirits, who haunt these coasts, who walk in this City, and it is suspected by many, that they have a speciall hand in some of the pamphlets published, to increase the flames of unbrotherly divisions: I heartily wish that they might be apprehended by some good hand to be made exemplary. It's reported that the Pythagore­ans did set a note of infamy upon the number of two, because it was the first, which dared to depart from Unity. Solomon saith, He that soweth discord among brethren, is an abomination to the Lord, Prov. 6. 16. 19. And this reacheth more then Jesuites in this Kingdome, yea in this City: For how many make it their businesse to make breaches, not only among private brethren, but also between the two Kingdoms of England and Scotland, not­withstanding the solemn brotherly Covenant. Now I beseech you, brethren, mark them which cause divisions and offences, contra­ry to the doctrine which you have learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, Ro. 16. 17, 18. I humbly move cautiousnesse in regard of Malignants, that those mischief-workers, who now (as report speaks) are moving home­ward, may not inconsiderately, upon too easie tearms be enter­tained and trusted. It is my daily prayer, that God would convert [Page 25] and pardon those who expresse the most malignity against the work of Reformation so happily begun amongst us: and my soul saith, God forbid, that any who are sincerely changed, should by our sournesse, be sent back again into our enemies quarters. Notwithstanding I must tell you, Abundans cautela non nocet. When Saul was come to Jerusalem, he assayed to joyn himself to the Disciples, but they were all afraid of him, Act. 9. 26. Fals-hearted ones amongst our selves, may doe us much more wrong, then known adversaries at a distance. And is it not a just ground of complaint made by our friends, when foes who have forsaken City and Parliament, shall make their peace at such easie rates, that they suffer lesse in their outward estates upon their return, then approved friends have done, if their Assessements and volun­tary contributions be considered? I undertake not to direct in this case, but I intreat God, to make the Parliament and City wise and circumspect in this particular.

4 I most earnestly importune your care, for the better and stri­cter observation of the Sabbath, and I heartily commend worthy Nehemiah, as your patern of imitation in this practice. The waies and courses whereby he witnessed his holy zeal in this kinde, lie open in the History, I shall not need to specifie them. I be­seech your Lordship to see to the suppression of buying, selling and sporting upon the Lords day. I have often thought upon a speech of that famous servant of Christ, and Minister in this Ci­ty, learned, humble, holy, publike hearted Dr Staughton, which I had from him in private conference in those times, when the Sabbath, and the observation thereof, was decried by the Prelates and profane sort of men. His speech was this, Should any man give up a Castle of such concernment to this Kingdome, as the fourth Commandment is to the safety of Christian Religi­on, he would deserve to die many deaths. As you love the Lord, and the life of Religion, regard the Sabbath, and let your heart and hand be against those doctrines and practices, which tend to the profanation of it.

5. I entirely Petition your utmost towards the compounding of our miserable divisions about Church affairs. There are not on­ly Congregations of Anabaptists, Antinomians and Brown­ists [Page 26] in this City connived at; but (as it is commonly and credi­bly reported) also companies of men, who deny the Deity of Christ, and divine authority of the Scriptures. I remember that when Gallio was Deputy of Achaia, there was insurrection made in Corinth against Paul, and there were wofull confusions in the City, but it is added, Act. 18. 17. And Gallio cared for none of those things. God forbid, that either your Lordship, or any other Magistrate in this City should be thus regardlesse of our present distractions. When there was a great breach made in the ground by an earth-quake at Rome, and notice was given, that the gods would not be pacified, except something of speciall worth was cast into the breach, Marcus Curtius did cast himself in, in love to his Countrey. And I believe that there are very many amongst our selves in this City, both Ministers and others, who could be content to sacrifice their lives in this service, to re­concile dissenting brethren. For alas, alas, Doe not divisions threaten dissolution? A Kingdom divided cannot stand. My soul desires that London may, in waies of truth and holinesse, be like Je­rusalem, A City compact together; or (as others render the phrase) A City that is joyned to it self together, Psal. 1 22. 3.

For the effecting whereof, I make it my last request, that with all your might (as God may be pleased to give opportunity) you would promote the speedy setling and exercise of Church-govern­ment. Were the Church blessed with the use of that Discipline, which is according to the minde of Christ, in this posture, it would be terrible as an Army with banners, Cant. 6. 10. By this means profanenesse would be crushed, superstition suppressed, errours checked, Malignancy discountenanced, the Sabbath better obser­ved, holy Ordinances more purely administred, and our breaches well healed. Here are motives enough to move every right bred son of Sion, to set head, heart and hand unto this work. Con­scientious, zealous care in this kinde, will contribute very much to your honour here, and your comfort hereafter. Good Nehe­miah thus pleads for himself before the Lord, having been indu­strious in this service, Remember me, ô my God, concerning this, and wipe not out my good deeds (my kindenesses) that I have done for the house of my God, and for the offices thereof, Nehem. 13. 14. [Page 27] Now in this case, the counsell of Gods faithfull Ministers, is to be considered. The words of Artaxerxes are notable, Ezr. 7. 21. Whatsoever Ezra the Priest, the Scribe of the Law of the God of heaven shall require of you, let it be done speedily. Some (it may be) will catch at this sentence, and say, This discovers the drift of Presbyterian spirits; you desire to exercise dominion over your brethrens consciences, and therefore would have all things managed according to your minde? But I must take the boldnesse to answer, That this is a notorious slander. For we petition no­thing, but that which in our consciences is according to the minde of Jesus Christ, and professe our selves willing with the least and lowest of Saints, to submit unto the Scepter of our Lord and Savi­our, not requesting favour in any thing, repugnant unto the holy Scripture.

This is that advice, which in faithfulnesse, and with humility I present unto your Lordships consideration; and I doe it with the more confidence, because in all particulars it speaks the language of our solemn Nationall League and Covenant, which should ne­ver be forgotten. And now to conclude all. I beseech you all (both right Worshipfull Aldermen, and right worthy Citizens) to consider seriously how far my counsell directed to the Lord Major concerneth you every one. O that God would give you all with one heart to say unto his Lordship (as it was once spoken to Ezra, to quicken a work of Reformation) Arise, for this mat­ter belongeth unto thee, we also will be with thee. Be of good courage, and doe it, Ezr. 10. 4 For my part, I shall use no more words, but those of David to Solomon (relating to Temple­work) 1 Chron. 22. 16. Arise therefore and be doing, and the Lord be with thee.