THIS Psalm is King Davids order for a day of Thanksgiving. In which we may consider four things.

First, the matter of the duty.

Secondly, the encouragement to the duty.

Thirdly, the manner and qualifications of the duty.

Fourthly, the grounds of the duty.

The matter of the duty is laid down in the first words of the first verse, Hallelujah, praise ye the Lord.

And lest any should think that their chiefe Magi­strate invited them to a duty which he had no mind to himselfe, he adds

Secondly, his own leading example in the next words for their encouragement, I will praise the Lord. As if he had said, I will not call you to this duty, and with­draw from it my selfe; my purpose is to bear a part and joyn with you in it. 'Tis a beautifull and blessed thing, to see those who give the rule, to be the example of it; Praise ye the Lord (saith David to the people) I will praise the Lord.

As he gives both the rule, and the example of the duty, so

Thirdly, the manner of it, in a twofold qualifi­cation, and that also from his own example in the same verse. First, He would praise the Lord, not formally, not because it was a custome to doe so when fresh mercies came in; But because he loved to doe so, for (saith he) I will praise the Lord with my whole heart, that is, I will praise him heartily and most affectionately: Theres the first poynt in the manner. Secondly, he tells us that he would doe it very openly, he would not be ashamed to praise God, he would not doe it in a corner; Though he would doe it with all his heart, yet he would not doe it onely in his heart, but (saith he) I will praise him in the assembly of the upright. Nor is that all, he would doe it yet more openly, I will praise him in the congregation, I will praise him not onely in the assembly of the upright, or in a meeting of some choice & select ones, but among good and bad, even in the mixed multitude. As if he had said, As the Lord hath [Page 3] owned me and my cause, and my people, in the eye of all the world, by his signall mercies, so also will I own the Lord with signall praises.

Fourthly, we have here the grounds of the duty. And these are twofold, or of two sorts.

First, his experience of what the Lord had already done for him, and his people.

Secondly, his assurance of what the Lord was to them, and would further be to and do for them.

The first sort of grounds, upon which David gave order for a day of Thansgiving, or the experience of what God had done, is set down under four distinct adjuncts, or attributes of his works.

1. The Lord had not done small matters for them. The works of the Lord are great, at the second verse.

2. The Lord had not done some obscure thing for them. His work is honourable and glorious, at the third verse.

3. The Lord had not done some ordinary and common work for them. His workes are wonderfull, at the fourth verse.

4. The Lord had not done some unprofitable wonders for them, his work was beneficiall and ad­vantagious. He hath given meat to them that fear him, at the fifth verse.

These are the four characters of the Lords works▪ He had done great, and honorable, and wonderfull, & beneficial things for them; and were not all these enough to cal up their hearts to the high, to the high­est praises of God? All these make the first ground of Davids order for Thanksgiving.

The second ground of his order ariseth from the assurance of what God was to them, and would fur­ther [Page 4] be to and do for them. This is set forrh in three particulars.

1. Praise the Lord, for we have this assurance of him, he is righteous and will be righteous, His righ­teousness endureth for ever, (v. 3.)

2. Praise the Lord, for we have this assurance of him, He is gracious and full of compassion, (v. 4.)

3. Praise the Lord, for we have this assurance of him, He is faithfull and will be faithfull alwayes. He will ever be mindfull of his Covenant, (v. 5:)

I am fallen upon a very rich mine of holy truths, here's that which is precious, and here's plenty of it, greater plenty of precious and golden Oare, then I shall be able to mint and stamp out into particulars at this time; and therefore I purpose to propose but one generall point of duty from this large text, and draw all the particulars of it together in a way of application for our better improvement of the oc­casion of this great and Holy Solemnity.

The point is plainly this:

Here is speciall and speciall, I expresse it so, because to praise God is every days duty; Thus the Apostle directs ( Heb. 13. 15) By him therefore let us offer the Sacri­fice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But though praise be an e­very days work, yet there is a day of specialty in prasing God. For as it is our duty to pray continually, to continue in prayer (Col. 4. 2.) yea, to pray without cea­sing [Page 5] (1 Thes. 5. 17.) yet there are some speciall seasons for prayer, or peculiar praying times. Call upon me in the day of trouble (Psal. 50. 15.) And we have the same rule ( James 5. 13.) Is any among you afflicted? let him pray. Tis both our duty and our interest to pray though we are not afflicted; but the duty of prayer is most incumbent upon us in affliction. Trouble drives us to God; and God only can drive away our troubles. Again, it is our duty to repent continually, yet there are some speciall seasons for repentance, as when we have fallen into great sin [...] or when we are under the fear of great calamities ( Isa 22. 12.) And in that day (a day of common danger) did the Lord God o [...] Hosts call to weeping and mourning, and to baldness, and to girding with sack cloath, all which are the most sig­nificant acts of repentance and soul humilition be­fore the Lord. So (I say) though to give thanks be every days duty, and that upon a threefold conside­ration. First, because every day we receive new mer­cies, and have our former mercies renewed. Second­ly, because every mercy is a witnesse of the goodnesse of God to us, and of his power put out for us. Third­ly, because every the least mercy is more then we have either deserved at Gods hand, or could get alone with our own hand; and therefore we are bound by this threefold cord, to praise the Lord every day, yet upon some dayes we are bound more to praise him, and that upon a fourfold consideration.

First, Some speciall mercies shew forth more of God then our every days mercies doe; more of the power, more of the wisdome, more of the love, more of the mercy and goodnesse of God is stampt and im­prest upon them, then upon many other mercies. [Page 6] Now the more of God appears in any mercy, the more and the lowder it cals us to this duty of praising him. The least appearance of God is praise worthy; His great appearances are infinitely more then wor­thy of our greatest praises.

Secondly, We have more urgent need of some mercys then of others; Some are onely accessary mercies, others are extreamly necessary; Some con­cerne only the well being or bettering of our estate, o­thers the very being of it; Some are only ornamental mercies, others are substantiall; some respect only the honour and flourishing condition of our affaires, o­thers the very life and subsistence of them; they are such as we know not how to spare, nor what to doe without them: such speciall mercies urge us una­voydably to speciall praises.

Thirdly, For some mercies the Lord hath been more then ordinarily sought to in prayer, and with a greater exercise of faith and patience, then ordinary, waited upon for the receiving of them. They that know the Lord and have acquaintance with him, would not have any mercy without asking, they pray for every morsell of bread they eat, they love to see all come in a way of prayer, through the promise. But there are some mercies for which there hath been abundance of striving in our own hearts, and much striving and tugging with God that we might attain them: we for some mercies have wrestled all night, like Jacob, before we could prevaile, and be Israels, Princes with God. Now when such a mercy comes in, as hath been thus specially prayed for, and of which we may say, when we receive it, (as Hanna said to Eli about her son Samuel) for this child I prayed, and [Page 7] the Lord hath given me my petition which I asked of him (1 Sam. 1. 27.) So for this successe I praid, for this mercy I fasted, and mourned, I wept and made sup­plication before the Lord, and he hath given me my petition which I asked of him, when a mercy hath been thus gained by prayer, it ought and will be worne and enjoyed with praise and thankfulnesse. Every answer or returne of prayer, calls for a return of praises, much more when it is an answer to many prayers, to much prayer. Then, if ever, praise waits for God in Zion, (Psal. 76. 3.) when in Zion, that is, in answer to the supplications made in Zion, the Lord break [...]th the arrows of the bow, the sheild, the sword, and the battel. I grant, those mercies which have stood us in little pains, in few prayers, which have come in for little asking, yea without asking, oblidge us to praise God most, because of his readinesse to hear and spee­dinesse in granting, when God answers before we call, how great a call have we to praise him after such an answer? yet those mercies which have been most costly to us, as to the duty of prayer, are most sensibly constrayning upon us as to the duty of praise. And although, when through the free grace of God we find our prayers even prevented by our mercies, the heart cannot but be stirred up mightily to the duty of praise, yet when, through our own sloath we have neglected to fetch in our mercies by prayer, we usu­ally find our hearts little pressed unto praise.

Fourthly, Because when we pray much and wait long for eminent mercies, we always implicitely and sometimes explicitely vow praises to the Lord, and so bind our selves by vow to praise him. And hence we find often in Scripture that praising God is ex­pressed [Page 8] by paying vows to God, ( Psal. 50. 14.) Offer unto God thanksgiving, and pay thy vowes unto the most high, that is, offer that thanksgiving unto God, which thou hastvowed to pay unto him. And as we have it in that Psalm laid down in a proposition, so in another Psalm we have it laid down in practice, I will offer to th [...]e the sacrifice of thanksgiving, and will [...] upon the name of the Lord, I will pay my vowes unto the Lord, now in the presence of all his people, (Psal. 116. 17, 18.) Our praises are debts, and Solomon tells us it is very dangerous being in this debt, When thou v [...]west a vow unto God, defer not to pay it, for he hath no pleasure in fools, pay that which thou hast vowed (Eccl. 5. 4.) Owe no man any thing, but to love one another (saith the Apostle, Rom. 13. 8.) that is, Owe no man any thing to his prejudice, or in his wrong. And though we can never come out of Gods debt, and therefore must be alwayes paying, yet when he finds us to our utmost paying, he looks upon us as if w [...] owed him nothing. Mercy received brings us in debt, and praise returned brings us (in Gods account) out of debt; The Lord (through mercy) takes praise, as payment for his mercies. We have reason to be very carefull in making this payment, not one­ly because we owe so much, but because we can pay no more.

So then, if speciall mercies have the clearest mani­festations of God in them, if we have an urgent ne­cessity to receive them, if God hath been more sought that we might obtaine them, if the vowes of God are upon us to praise him, when ever they should be ob­tained? who can be unconvinced, That speciall praises are due, and to be paid, for speciall received [Page 9] mercies. And if so,

Then consider,

First, How sinfull it is to with hold and imprison the praises of God in a day of eminent and speciall mercy. There are two things which we should take heed we doe not imprison; First the Truths of God, Secondly the Praises of God. And I may freely say, It is as dangerous to imprison the Praises of God, as it is to imprison the Truths of God. To imprison or hold the Praises of God in unthankfulnesse, as it is to impri­son or hold the Truths of God in unrighteousnesse. There are many that hold the Truths of God in unrigh­teousnesse; O take heed, take heed, that no such prisoners be found among you! For the wrath of God is revealed from heaven against those that doe so ( Rom. 1. 18.) Now as it is dangerous to imprison the truths of God, so it is as dangerous to imprison the mercies and the praises of God. To hold them in unthank­fulnesse hath not onely this danger in it, that God will give us no more mercies, seing we use those he hath given us so hardly and unworthily, but it hath this danger in it also, that it may provoke the Lord to poure out wrath upon us. Eliphaz chargeth Job with imprisoning prayer, Thou castest off fear and re­strainest prayer before God (Chap. 15. 4.) Thats a sad frame of heart, if when the spirit moves and urgeth to pray, and there are workings of conscience which provoke to prayer (even a naturall conscience may doe it) then to restrain prayer notes a very ill habit of the soul; for such give witnesse against themselves that they have cast off the fear of the Lord. Now as to restrain prayer, so to restrain praise, is an argument that men have cast off the fear of the Lord. And [Page 10] when once tis so with man, his heart is at worst and his sin at full. Therefore the Apostle Paul (2 Tim. 3. 2) gives this as one of the blackest caracters of those pe­rilous times, of which he there prophecyeth, Men shall be lovers of their own selves, &c. unthankefull, un­holy, without naturall affection. They who have no spirituall affections to performe duty to God, are often punished with a want of naturall affection to­wards one another. We have cause to fear that this Prophecy is fulfilled upon this Generation; that for unthankfulnesse many are given up, not onely to un­holinesse towards God, but unnaturalnesse towards men. O how are the mercies of God swallowed up in unthankfulnesse! yea not onely swallowed up in unthankfulnesse, but murthered in our murmurings and discontents; to what a height then is the sinful­nesse of this age like to encrease? seing they who with hold from God the glory of his mercies are in a readinesse to with hold obedience to his commands, yea, in that, they with hold obedience to his greatest and most comprehensive commands. How can it be but the unthankfull must needs be unholy, seing un­thankfulness is the sum of all unholiness? A heathen could say, Call a man unthankfull, and you have called him all that's bad or nought; or (as we speak) you have Call'd him all to nought.

Let the unthankfull remember, That the inani­mate creatures will rise up in judgement against them; for they praise God continually after their manner, or as well as they can. The Sun Moon and stars, fire, and haile, snow, and vapour, stormy winds, fulfilling his word, mountains, and all hills, fruitfull trees and Cedars, beasts and all cattle, creeping things, and [Page 11] flying fowle, Dragons, and all deeps, are commanded to praise the Lord, and they doe it; And are not all men, Kings of the earth, and all people, Princes, and all the Judges of the earth, both young men and maidens, old men and children, more, commanded to praise the Lord? and are not Saints commanded and bound to praise the Lord more then all other men? And are not those Saints that have pray'd for such a mercy, and who have personally tasted the sweetnesse of such a mercy, and whose interest is much advanced and strengthned by the mercy obtained, have not they more cause to Praise God for it then all other Saints? And is not this the case of many here present, and of many more absent in the severall parts of these Do­minions?

Therefore (to close this poynt) Let not us with hold praise from God, either in whole or in part. Ananias and Saphira were strucken dead for with hol­ding part of the price; they brought something of their vow, and laid it down at the Apostles feet, but not all, and dyed for't. If we keep a part of our Prai­ses to our selves, or give part of our Praises to instru­ments, we deale with God like Ananias and Saphira, who brought their gift indeed, but kept part of the price to themselves, whereas it was all dedicated to God; we may quickly run into a paralell sin in this day and duty of thanksgiving, and when the whole was dedicated to God, keep a part to our selves. It is not enough for us to say, Praised be God, but we must say (as Psal. 115. 1.) Not unto us O Lord, not unto us, but unto thy name give glory: we must deny our own Praise perfectly, or else all our Praises of God are im­perfect; we must doubly deny, twice deny all our own [Page 12] Praises, else we doe not so much as give God one sin­gle Praise, that is, not one single-hearted Praise.

And that we may come forth freely in our Praises of the Lord, and sing Halalujahs to his name alone; give me leave to set the stamp or character of those works of God which are instanced in this text, upon those works of God, which are the occasion and mat­ter of our Praise this day, and to shew how all those grounds which that sweet singer of Israel laid as the foundation of his own and his peoples Praises, meet and center in ours.

First, (saith David) The works of the Lord are great. And surely, we are not called this day to Praise the Lord for some small or little work; indeed, all the works of the Lord are great, great as done by him, for he leaves the impression of his own greatnesse upon all that he doth: as every sin, the least sin is a great sin, because committed against the great God; so every mercy is a great mercy, as it comes forth from the hand of the great God; but I speak not of the greatnesse of the works of God here in this notion, but as they are great both in themselves and compa­ratively with others. And as for the work of this day we may affirme the greatnesse of it in a threefold consideration.

1. It is great materially, or in the substance of it: A great force of the enemy was beaten and broken, a great treasure was taken from the enemy, is not this a great work? The Prophets prediction well may be our report concerning the work of this day, and he spake it in the stile of a Navall victory (Isa. 33. 23.) For having said of Sion (v. 21.) there The glorious Lord will be to us a place of broad rivers and streams, [Page 13] wherein shall goe no Gally with oares, neither shall gallant Ship passe thereby (that is, to annoy or hurt us) He presently subjoyns the reason ( v. 22.) For the Lord is our Judge, the Lord is our law giver, the Lord is our King he will save us; This salvation of Sion is the destructi­on of Babylon (as is shewed in the next verse by an ele­gant▪ Apostrophe to the enemy) Thy tacklings are loosed, they could not well strengthen their mast, they could not spread the saile; then is the prey of a great spoile devi­ded, the lame take the prey: And when he saith, The lame take the prey, he doth not mean that it shall be ta­ken by a company of creeples, but by some smaller power. And may we not say, That now the prey of a great spoile is devided? yea may we not say, The lame have taken the prey? Was it not taken by so small a part of the forces sent upon that designe, as may not improperly be called a lame or weak limb, in comparison of the whole body? and did not the ene­my look upon our six Frigats which engaged them, as a company of Fisher-boats? Therefore great is the work of the Lord in the matter of it.

2. It is yet greater in the circumstances of it. The greatnesse of actions whether civill or morall, good or evill, ariseth much, if not chiefly from circumstan­tialls; from the way and manner, from the time and season in which they are done. And was not this done, first, in a time when our need was great? Was it not done, secondly, in a time when our faith was little? Was it not done, thirdly, in a time when the spirits of some were high in wrath, and the spirits of others higher in scorn at this undertaking? And as this work was great both in the substance and concomitant circumstances of it: so

3. It may prove yet greater in the consequences of it: Who knows what effects this work may have, or how far it may reach? this may prove a long handed mercy. The Apostle James speaks admiringly, Behold how great a matter a little fire kindleth! the fire is not much at present but it may do much, so much that possibly we and others may have cause to admire the greatnesse of that matter which shall be kindled with this little fire; Therefore let us go forth in praises, for as in Davids, so in our experience, The work of the Lord is Great.

The second attribute of the work of the Lord is laid down in the third verse, His work is honourable and glorious, or (as the Originall text hath it) His work is honour and glory. When abstracts are put in Scripture for concreetes, the sence is encreased; To say, the work of the Lord is honour and glory, is more then to say it is honourable and glorious; much is said in this, but more in that: Tis good for us when God declares his mercy, but 'tis better when he declares his glory; We should be thankfull for favour, but our thanks should exceed for honour. The work of God before us is honourable and glorious, tis honour and glory.

1. To God himselfe; He hath (in the eye of his people) made himselfe a glorious name, as the Pro­phet saith, he did of old by the conduct of his people Israel through the wildernesse ( Isa. 63. 14.)

2. 'Tis honourable and glorious, honour and glory to his servants, even to all who had a hand or a heart in it, a good wish or a prayer going with it. As the with-drawings of God, as to the success of any undertaking, leave those who are engaged in it under [Page 15] clouds of disrespect, yea sometimes of contempt a­mong men; So his appearances with them are a re­demption of their esteem [...], and a reparation of their honour among men. For though we ought not to esteem actions by their events, but by their righteous­nesse, yet successe renders them honourable in their eyes (& such are the most of men) who judge actions more by their events, then by the rules and grounds of them. The Lord hath been tender of us, and re­membred u [...] in this; Making this action which had (in the eyes of impartiall and discerning men) an in­trinsecall honour and glory, as to the righteousnesse and justnesse of it, extrinsecally honourable and glo­rious, as to the successe and prosperity of it: There­fore let me say with David (Psal. 66. 2.) O make his praise glorious.

Thirdly, The text saith, His works are wonderfull. This attribute also is very applicable, and but due to the present work of God, which is not onely a mercy, but a marveile, not onely a favour but a won­der. I doe not say it is a miracle but a marveile it is, and there are wonders in it.

1. This hath some what of a marve [...]le and a won­der in it; that it should be done at the enemies own doore, when they thought themselves beyond all hazzard, and as it were in harbour, when they were ready to say, and probably said in effect with Agag, surely the bitternesse of death is past, yea the fear of danger, yet then they were ensnared and taken, even in the face of their creddit, their friends and country men looking on, but not able to relieve them.

2. This work had somewhat of a wonder in it, be­cause done by a small appearance of humane power, [Page 16] because done (as was toucht before) by the lame or by little strength. That which is done without the concurrence of any visible means, is a miracle; And that which is done with the concurrence of little vi­sible means, is a marveile. It was not surely any plot of man, but a plot of providence it seems to be, That the greatest part of our force was in that nick of time with-drawn upon necessary occasions far off. If a greater power had been there, the wonder had been the lesse. For though the greatest earthly strength is as weak to any work as the least, and as unable to effect it unlesse God be with them (and so they who are spirituall will confesse, when they have most of an arme of flesh with them) yet then the conviction comes most clearly upon us, that God is much in any work when we see little of man in it. And that was the reason why the Lord took off all Gideons Army, except three hundred, in his undertaking against the Midianites: when Gideon had gathered a gallant ar­my of thirty thousand, the Lord said unto him ( Judg. 7. 2.) The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt himselfe against me, saying, mine own hand hath saved me. We may hear such words from God spoken aloud, though not formally, yet vertually, in this dispensation. And therefore let us say, as it is often said ( Psal. 107.) O praise the Lord, for his goodnesse, and for his wonderfull works, which he doth for the chil­dren of men, especially for that which he hath lately done for us upon the great waters, there many saw the works of the Lord, and his wonders in the deep (v. 23, 24.)

Fourthly, The text saith, The works of the Lord [Page 17] are beneficiall and profitable, that's expressed ( v. 5.) He hath given meat to them that fear him. We may put this character also upon the present work of the Lord; we have reason to come forth in his praises and say, what the hand of God hath wrought, is not only an honor to us, but a benefit to us: there is not onely credit in it but there is meat in it, yea (as we speak proverbially of such things as are very com­fortable and beneficiall) There is meat drink and cloath in it. He hath given meat to them that fear him: We fight sometimes and get nothing but blowes; we fight many times and get nothing but bare victo­ry and honor by it; but there is meat in some victo­ries, and there is much in this.

The Originall word which we translate meat, is extreamly sutable to the present occasion; for it doth not signifie our usuall food, such as is gotten by ordinary labour, and pains-taking, by dressing grounds, and keeping cattle: but it signi­fies such meat as is gotten by force and fighting, by battell with and beating of an enemy; such meat as is gotten by the sword and spear, not by the plough and spade; such meat as is gotten by blood, not by sweat. And therefore we put in the Margin of our larger Bibles, He hath given prey to them that fear him, the prey of war. So the word is used in the Prophe­sie of dying Jacob, concerning the Tribe of Judah (Gen. 49. 9.) Judah is a Lyons whelp, from the prey my son thou art gone up; that is, having taken the prey and spoile of the enemy in war, thou art gone up tri­umphantly; Judah was the Kingly Tribe, who as he had the power of making war, so he was under this promise, that he should be victorious in his wars, [Page 18] and returne laden with the spoyles of the enemy. Judah was a Lyons whelp, and the Lord doth some­times feed those that fear him, as Lyons feed them­selves and their whelps; he feeds them with prey, and they tear their meat out of the bowels and bellies of those adversaries, who before did tear and make a prey of them. The Lord in this present work hath given us prey for meat, he hath given Thousands, I will not take upon me to say, how many thousands, of the enemies treasure into our hands by this victory; But sure I am, he hath given meat to feed the busi­nesse, which was in some danger of starving, and which many wisht might starve. 'Tis a mercy when God gives us meat any way, and 'tis a remarkable mercy when he gives us meat as he hath given us this meat, out of an enemies store, or meat of an enemies own dressing & preparing. In this work of providence that minatory sentence is verified and made good, which Job spake, or Prophecyed rather, against any unrighteous oppressour, whether he be an oppressor of private persons and families, or of States and Na­tions, in the 27 Chapter of that Book ( v. 16, 17.) Though he heap up silver as the dust, and prepare rayment as the clay, he may prepare it, but the just shall put it on, and the innocent shall divide the Silver. As if God had said by Job, I know oppressors never think their dust­heap big enough, and therefore they care not whom they oppresse, so they may but heap up Silver for themselves as the dust, yea they heap up silver as the dust that they may be strong to oppresse; well let them goe on and prosper, let them prepare it, but I will prepare heires for them which they never thought of, unlesse how to oppresse and vex them, [Page 19] The innocent shall divide the Silver. And that word divide hath a sound of war in it; seing after victories obtained, spoiles are divided.

I know, some are ready to take offence at this day of thanksgiving, because it is a thanksgiving for prey. But let such remember: First, 'tis prey taken from an enemy. Secondly, 'tis prey taken from an enemy who hath swallowed up Nations greater then his own, without offence given, or recompence made, as a prey. And thirdly, we have enough in this text to answer such objectors; here's King Davids order for a day of thanksgiving because God had given meat or prey to his people, as he hath given to us this day: We have as much (I might say more) reason to give thanks to God for meat gotten by a lawfull war, as for meat gotten by our lawfull labour. Therefore let us eate it, or enjoy the benifit of it, and praise the Lord. If while this meat is in our mouths, the praises of God be in our mouths too, certainly, if they be in our hearts and lives too, we shall not need to fear (though we cannot be too much caution'd about it) that (as it befell the Israelites who fell a lusting in the wildernesse) the wrath of God should fall upon us, and slay the fattest of us, and smite downe the chosen men of our Israel (Psal. 78. 30, 31.) Indeed if we have either asked this meat for our lusts, or ha­ving gotten it bestow it upon our lusts, we may ex­pect a severer vengeance then theirs.

Thus, I have touched upon, and made a briefe application of the first ground of praising God, laid down in this context, by a paralell of the works of the Lord, for which David gave order for publique praises, with the works of the Lord for which we are [Page 20] called to praise him this day: They are Great and Ho­norable, they are Wounderfull and Beneficiall, He hath given meat or prey to them that fear him.

The second generall Ground why David ordered a day of praise, was that assurance and holy confi­dence which he had of what God was and would further be unto them and doe for them. And indeed, what God himselfe is to us, is far more valuable then all that he hath done for us: And in all our outward en­joyments we should be drawn off from the mercies of God to the God of our mercies, from all the works of God, to God who hath wrought them; So did David here, though he spake and thought highly of what God had done for them, yet his heart was espe­cially carryed out to and taken up with the thoughts of God.

There are four particulars in which David gives instance for the exalting of the name of God in prai­ses, as to what he is in himselfe, and as to what he will be unto his people.

First, The Lord is righteous and just; his righteousnesse (or justice) endureth for ever (v. 3.) He is not righ­teous in this or that act onely, at this or that time onely, but he is righteous in all and always. Some men will doe righteously now and then, here and there, to this or that person; yet they step awry at other times, or in other cases: and so do justice, not with respect to truth, but with respect to persons. But the Lord doth justice at all times, in all cases, without respect of persons; and therefore the Lords righteousnesse indureth for ever. We are saved by, and live upon, the grace and mercy of God: yet we cannot but, and are much bound to, acknowledge [Page 21] his righteousnesse and justice. They in the Revelation (Chap. 15. 2, 3.) Who had gotten the victory over the Beast, and over his image, and over the number of his name, were seen by John, standing on the Sea of glasse, having the harps of God, and singing the song of Moses the servant of God, and the song of the Lamb, saying, Creat and marvellous are thy works O Lord God almighty, just and true are thy wayes thou King of saints. The ways of Christ are just towards his enemies, as he hath threatned; and they are true towards his own peo­ple, as he hath promised. He is the Am [...]n (giving being and accomplishment to his own word) The faithfull and true witnesse (Rev. 3. 14.) bearing his testimony to what he hath said, by that which he doth, so declaring his own righteousnesse.

And may not we now turne Davids Prophesie ( Psal. 65. 5.) By terrible things in righteousness thou wilt answer us O God, (may we not I say turne that Pro­phecy) into a history and say, By terrible things in righ­teousnesse thou hast answered us O God of our salvation, who art the confidence of all the ends of the earth, and of them that are afar off upon the sea. O how much are we engaged to praise the Lord for his righteousnesse, who hath avouched our right, and declared himselfe against those who would not repaire our wrongs? Thus did the same Holy David (Psal. 9. 2, 3, 4.) I will be glad and rejoyce in thee, I will sing praise to thy name, O thou most high; when mine enemies are turned back they shall fall and perish at thy presence, for thou hast maintained my right and my cause, thou sittest in the Throne judging right.

And as we are to praise the Lord because he hath been righteous, or for the righteousnesse which he [Page 22] hath done: so we are to praise him upon this assu­rance, that he will ever doe that which is right; For as he is the Father of Lights, so also the judge of rights, with whom there is no variablenesse nor shadow of turning, His righteousnesse endureth for ever, Praise ye the Lord.

The second part of this second ground of praise, is the graciousnesse of God, The Lord is gracious and full of compassion (v. 4.) That proper name, John, derived from the Hebrew word here translated gracious, was given in speciall by the Angells appointment to the Baptist ( Luke 1. 13.) either because he was sent to preach the grace of God in Christ, shortly after to be exhibited in the flesh; or because he was bestowed upon his parents in their old age, as a testimony of the favour and grace of God to them. And thus, all that God doth for his people, flows from the foun­tain of his free grace, and from his compassions which faile not: The Lord deserveth highest praises from man, because what he doth for man he doth it gratis, or undeserved. As the Lord is righteous in all he doth against wicked men, so he is gracious in all that he doth for the holyest of the sons of men: yea, he saveth them graciously, not onely without their de­servings, but though they are very ill deserving. Thus he proclaimes and entitles himselfe ( Exod. 34. 6.) The Lord, The Lord, mercifull and gracious, long suffering, and aboundant in goodnesse and truth, keeping mercy for thousands, forgiving iniquity transgression and sin. Here are a multitude of royall titles reckoned up in this proclamation, yet the sum and substance of all may be collected and resolved into this one, The Lord is gracious. Surely, then we ought to proclaime his [Page 23] praise in this title also.

The adverb of this word is often used in Scripture, to note injuries received without cause or desert. Thus David complains to God of his enemies ( Psal. 35. 7.) Without cause have they hid for me their net in a p [...]t, which without cause they have digged for my soule. And againe ( Psal. 7. 4.) I have delivered him that without cause is mine enemy, or, that is mine enemy gratis; I never gave any cause in this world why Saul (whom he calls at the head of the Psalm Cush the Benjamite) should be mine enemy, yet he is so. And when men or nations make war upon us wrongfully, or having been offered peace and friendship upon just and righ­teous tearms, shall refuse, and so become our enemies ( gratis) without any just cause given them; then usually the Lord doth arise to destroy enemies and help his own people ( gratis) though they have gi­ven him no cause, but are exceeding unworthy to receive any such help and mark of honour, at his hands: yea though they have provoked him (as the Prophet speaks, Amos 5. 12.) by their mighty sins, to sell them for nought (Psal. 44. 12.) and to deliver them up into the hand of their enemies, that they might satisfie their lust upon them.

This I find specially taken notice of in the Order published for this day of thanksgiving, in thesewords, The eminency of this mercy of God in weakning the common enemy of Religion, and in encouraging and strengthning the hands of his servants in a vigorous prosecution of this en­gagement, is much heightned by the freenesse of it, being extended to us a froward unbelieving and unthankefull people, who had just cause rather to expect from the Lord a renewing of his stroaks, and to be still kept under his re­bukes, [Page 24] then that he should returne to us in loving kindnesse and tender mercy as he hath done in this late dispen­sation.

Now seing the Lord hath been thus gracious, and favourable to us, let me presse it once more, O praise him for his graciousnesse; That's the pro­per cry of Saints. When the great mountaine becomes a plain before Zerubbabel, then he shall bring forth the head stone thereof with shoutings, and cry, grace grace to it, (Zech. 4. 7.) that is, The grace or free favour of God hath done it, and, the same grace and free favour will maintaine it. And if the Lord shall make that Great mountaine, the greatest mountaine of any state in the Christian world, with which his people in these Nations are now contending by war, to become a plaine before our Zerubbabel and before his helpers and assistants, all the lines of our duty in praising him must center in this shout or cry, grace, grace: And let it be the shout and cry of this day, The Lord is gra­cious, The Lord is gracious, in what he hath done. His favour not our force or strength hath obtained this great victory. Yet that's not all, the Lord hath not onely saved us graciously, but which is added in the text, he hath saved us compassionately.

He is gracious and full of compassion. The word sig­nifies such kind of affections as parents have when their bowells are stirred toward their children, seing them in any extremity, or imminent danger, (1 Kings 3. 26.) when the true mother saw her child ready to be divided (according to the award given by Solomon) Her bowells (saith the text) yerned upon her son. Com­passion is an affection which besides love takes griefe into the composition of it: such griefe as is full of [Page 25] simpathy or fellow feeling of the evill or misery which lyeth upon the party beloved. Thus when the Lord seeth the Powers and Princes of this world ready to divide and devour his children who are dear to him as the apple of his eye, his bowells are stirred and his compassions are kindled together.

And surely the Lord hath been touched and grie­ved with our affliction, seing how we were in danger to be divided, yea to be destroyed. The Lord seems in this providence to speak to us, as he did to Moses in the bush. In seeing I have seen, or I have surely seen the afflictions of my people, and I know their sorrows as to this undertaking, and I have helped them in pure com­passion? The Lord seems to say, I have surely seen the anguish of some of their soules lest this buisnesse should miscarry, I have seen how they have beene burthened as with the difficulty so with the costlines of this worke, and I have had compassion on them. I have surely seen by en­vy and discontents of many at home concerning it, as also the pride and scorne of more abroad, even saying as they of old, what? will they build in a day? conquer nations in a day? swallow up the world at once? yea the Lord seems to say, I have surely seen, I have heard what strange constructions and interpretations have been made of former disappointments and delayes of success in this en­gagement; yea, I have surely seen how some would have rejoyced and triumphed at further with-drawings and disappointments: And having seen all this, my com­passions are moved towards them, and I am come forth for their help. O praise the Lord, who is full of Com­passion; He hath remembred us in our low estate, for his mercy endureth for ever.

The third particular in the text, for which we are to praise the Lord, is his faithfulnesse, of which David speaks in the close of the fifth verse, He will ever be mindfull of his Covenant.

The Covenant of God is the collection or coali­tion of all his promises into this one, (which is the center, in which their severall lines meet, and upon which they move) I will be their God and they shall be my people. The Covenant of God is our title to God, by that we claime him ours; and if God be ours, all is ours: by that he hath given up himselfe to us, and takes us up to himselfe. Wee should praise the Lord.

First, For making such a Covenant, ( Psal. 56. 4.) In God I will praise his word, that is, the word of his Covenant. There's our Treasure, That's our magazin.

Secondly, We should praise him more for mind­ing of it, He is mindfull of his Covenant, saith the text. And that mindfulnesse of God hath two things in it; First, his remembring the Covenant which he hath made with us: Secondly, his doing or making of it good to us. It is a common sin among men, that they make Covenants, but doe not mind them; and that's a sin very chargeable upon this Nation. It is our interest as well as our duty, to make and minde our Covenants with God; Not to make a Covenant with him (in some cases) is sinfull, but not to mind what we have made is more sinfull. Not to mind Covenant with man is sinfull, much more not to mind our Covenant with God. Such is the weak­nesse of some men, that though they mind their Co­venants they cannot do them, or make them good; And such is the sinfulnesse of many, that they make [Page 27] Covenants and never mind them, nor have any mind to make them good; yea such is the wickednesse and perversnesse, and perfidiousnesse of others, that though they mind their Covenant, yet they will not doe it, yea they refuse to do it, and (which is wicked­nesse wound up to the hight) chuse to deale falsly with God in Covenant. Now, as the terrour of the Lord should keep all men from such a hight of wick­ednesse, so the example of the Lord should keep all men from the least and lowest degree of it. For as the Lord is mindefull of the Covenant which he hath made, so he mindeth it to do it, yea his mind­ing or remembring of it, is his doing of it. He can as easily keep his Covenant as make it, and as soon fulfill his word as give it.

Thirdly, God doth not only make and mind his Covenant, but, he is ever mindfull of it. It never de­parts (as wisdome counselleth us her councells should not Prov. 4. 21.) from his eyes, he keeps it in the midst of his heart, and tis alwaies as written in the palmes of his hands; he is mindfull of it, not on­ly without a totall Cessation, but without so much as the least intermission. O let all that are in Covenant with the Lord praise the Lord, who will ever be mindfull of his Covenant. Who among other mer­cyes promised in his Covenant, hath promised to blesse them that blesse his Covenant people, and to curse those that curse them. And thus he hath been pleased to mind his Covenant to us in the mercy of this day.

I have now set before you those two Generall grounds of praise: The experience of what God hath wrought for his people, and the assurance of [Page 28] what God is to his people; hereby to provoke your soules to rejoce in and praise the Lord: The work of the Lord is great, his work is honourable and glo­rious, his work is wonderfull and beneficiall; there­fore praise him. The Lord himselfe is righteous, he is gracious and full of compassion in all that he hath done for us, he is mindfull and will ever be mind­full of his Covenant to doe it more and more for us, as the matter shall require.

Now what remains? but, that as I have paralelld our grounds of keeping this thanksgiving day, with those of David in the text; so I should both direct and presse you to paralell David by praising God in the same manner and with the same Spirit as he did.

I shall draw forth this directive Exhortation into four Conclusions, taken up out of the text and body of this Psalm, and so conclude.

First, Praise God knowingly or understandingly; The Lord cannot bear blind services and obedience, nor doth he delight in blind praises and thanksgi­vings: And as the Lord would have us to under­stand what it is to praise him, (some pretend praise to God, who know not what it is to praise him) so the Lord would have us understand what that is, for which we praise him; he would have us understand our mercies. As when we repent we should search out and labour to know all our sins, and all the sin­fulnesse of them; so when we praise God, we should search out and labour to know all the mercies of God and the mercifulnesse of God to us in them. This we have expresly in the text, at the second verse, The works of the Lord are great, sought out of all them that have pleasure therein. We must seek them out, [Page 29] and find the compasse of them, we must labour to understand and comprehend the height, and depth, and length, and bredth of them, as the Apostle speaks concerning the love of God. They are great and their Greatnesse must be sought out.

But some may say, If the works of the Lord are so great, what need they be sought: great things are obvious and easily seen; we need not seek out the Sun?

I answer, There is a twofold seeking: First to find the work; Secondly to find out the work, that is, to find the rarities and beauties, the perfections, and wonders of the work. Thus, though the Sun be a great work of God, creating; yet, I may say, there are very few that to this day have sought out the Sun; that is, who have seen the excellency, perfecti­on, and glory of that Candle of Heaven; we have not found the Sun as we ought, though it shines eve­ry day to us. Much lesse have we found out the providentiall works of God; some of which shine as the Sun in the Heavens, and yet we have not found them out. The present work of God is so great that every one heares of it, and tis every mans talke and discourse, yet how few have studied to find out the perfections of it? David describes the persons who do so, They are (saith he) sought out of all them that have pleasure therein. Then, all they that are troubled at them, who look sowre upon them or envy them, who think a losse would serve their turns and ends better then this great gaine, and to whom (as the Prophet speaks in another case Isa: 28. 19) It is a vexation only to understand the report, that is, to un­derstand that such a thing is reported. Surely these [Page 30] and such as these have no pleasure in this work of God, and therefore will never seek it out. Nor is it every kind of pleasure which we take in the works of God, that makes us seek them out, and so praise him spiritually and understandingly for them: They who (as many doe) take onely a carnall or fleshly pleasure in them, will seek no further then the flesh or outside of them, and all their praises must needs symbolize with their spirits, and be meerly car­nall.

The true pleasure which we should take in this or any like work of God, must arise upon these three grounds.

1. As it is a returne of prayer. David in that other Psalme, where he puts the question to himself, What shall I render unto the Lord, for all his benifits unto me? (Psal. 116. 12.) had said ( v. 1, 2.) I Love the Lord be­cause he hath heard my voyce & my supplications, because he hath enclined his eare unto me. We never take so much spirituall pleasure in any of the providentiall works of God, as in those, which (with humble submission to his own good pleasure) we have wrought him to by prayer.

2. The pleasure which we should take in the works of God, ought to arise from those more emi­nent evidences of the power and goodnesse or any other manifestations of God in them. And indeed, we should take pleasure in nothing but as somewhat of God appears in it. As God is himselfe the chiefest good, so the more of God is seen in handing our mer­cies to us, the better they are. And therefore we should be more affected with, and take more pleasure in the appearances of God in our mercies, then with our [Page 31] own advantages & advancements by them. We take pleasure as beasts onely, if we take pleasure in what they are for us, and not in what of God is in them. As a believers hope, and trust, and confidence, is in God alone for what he would have wrought, so he hath greater joy, and content, and complacency in God himselfe then in any of his works.

3. The pleasure which we should▪ take in the works of God ought to arise from their aspect upon the Prophecies, or as they look toward the fulfilling of Prophecies: And indeed, we may take pleasure in the saddest things that are done in the world (when we see Nations tumbling and rowling in blood, when we see the Towers falling, and the mountains shaking, though these are dismall sights, yet we may take pleasure in them under this notion) as they are a fulfilling of Prophecies, and a bringing about of the Counsells of God. Now, They that can take pleasure in this speciall work of providence before us, as it looks toward the fulfilling a Prophe­cy, the powring out of the viall upon the Babylo­nish power (which shall certainly be fulfilled in its season, and certainly the season of it cannot be far off: Euphrates, the strength of mysticall Babylon must be dryed up, and the great undertakings of Nations will at last exhaust that channell. They (I say) who from such a contemplation of this work, as it is an answer of prayer, as it is a fulfilling of Prophecies, and a clear demonstration of the pow­er, wisdome, truth and faithfulnesse of God in both, have pleasure in it, these) will search it out, and so give praise to God knowingly and understandingly for it.

The second direction which the text holds out to our practice in this duty of Praise, is, To Praise him cordially, that we have expresly in the first verse, I will praise the Lord with my whole heart. I might spend a whole hour about this whole heart, but I onely name it: doe not put God off with words or lip-praise this day; let not yours be heartlesse praise, and let it not be done with lesse then a whole heart; halfe a heart or a divided heart will not serve in sacrifice: if we have not a heart, and a whole heart, in the bu­sinesse, it were better our bodies were not at all in it. They who have two hearts or are double hearted in any duty, and they who have no heart or but halfe a heart in it, are an alike abomination to the Lord.

Thirdly, Davids example in the text directs us to praise the Lord openly and avowedly, even In the assembly of the just, and in the congregation (v. 1.) There are two degrees in the opennesse of Davids praise. First he would doe it, In the assembly of the upright, or (as some translate) In the assembly of the Just. Just or upright men, have two sorts of assemblies, or they assemble for two great ends; First, to worship and call upon God: Secondly, to advise and take coun­sell one with another. The word here rendred an assembly is applicable to both sorts of assemblies.

1. To a company of men met together to consult what to doe in any difficult case, especially of pub­lique concernment, whether for peace or war. And they who meet thus in Councell should be an assem­bly of just and upright men. None are fit to direct the course of Justice but they who are Just, nor to set things right in a Nation but the upright. Every [Page 33] thing is in working, as it is in being; And what we find in our selves, we are apt to impresse upon all we doe or take in hand. The work bears the image and superscription of the workman. As the vile person will speak villany (Isa. 32. 6.) So the just person will speak justice, and the words of the upright man will be of uprightnesse.

2. The word is applyable also to any meeting or assembly of the godly, for they are a secret company too; They are secret ones, and secrets are with them: The secret of the Lord is with them that fear him, (Psal. 25. 14.) and he will shew them his Covenant, or (as the Margin hath it) and his Covenant to make them know it.

Now when David resolves here to praise God in the Assembly of the Just, we may understand him of either Assembly; He would praise God in the assem­bly of his Counsellours: where buisinesses are debated and beaten out, There Successes are especially to be acknow­ledged. He would doe it also in any assembly of gra­cious and upright soules. And indeed, Praise is comely for the upright, (Psal. 33. 1.) And 'tis so, not onely because they have most cause to Praise God, but because they are most fit to doe it, and because 'tis most acceptable at their hand to the heart of God. How beautifull and of how sweet a savour are their Praises for any mercy, who as they have travel'd for it, so they would walk worthy of it. 'Tis the best and most stately representation of heaven on earth, to joyne with such an assembly of just men praising God.

But David would not stay there, neither must we; his Praise was yet more open, I will praise him in the assembly of the just, and in the congregation. Which in [Page 34] opposition to the former is as if he had said, I will praise the Lord before all comers, let all the world come they shall be witnesses of his praise, I will praise him bare­faced and bold-faced, I care not who hears or who knows it, I [...]t it be told in Gath and published in the streets of Askelon. Such Praises we are called to performe this day, we are Praising God in the congregation; Publick be­nifits must have publick acknowledgements: There ought to be, not onely sincerity, but solemnity, in such a work as this. As they who sin before all men, should also repent before all men: So, they who have been helped and saved before all men, should as David professed againe ( Psal. 116. 13, 14.) Take up the cup of salvation, and pay their praise▪ vowes unto the Lord in the presence of all his people. Yea, in the pre­sence of all people, enemies & all, if they are or could be present, and let it be told to them (if any will) being absent, even in Rome and Spaine, that we this day have given thanks to God for giving us this Sea Vi­ctory and those Indian spoyles.

Fourthly, Yet with this holy heat and freedome of spirit, let your Praises this day have a tempera­ment of holy fear, and your rejoycings an allay of spirituall trembling: We finde this directing cor­rective in the Psalm too; For a little beyond the text at the 10 verse, thus David concludes, The fear of the Lord is the beginning of wisdome, a good understanding have all that doe his commandements, his praise endureth for ever. We must not be afraid to praise God, but we must praise him with fear, and they who have most true courage and holy boldnesse in praising God, praise him with the greatest mixture of this gracious fear. Moses put this ingredient into his [Page 35] Song of triumph for the overthrow of Pharoah and his Hoast in the red Sea, Who is like unto thee O Lord among the Gods? who is like unto thee, glorious in holin [...]ss, fearfull in praises, (Exod. 15. 11.) Therefore Praise him with fear; what fear? with fear,

First, Lest we should not have praised him as we ought; or with this fear, that we have not come up to that holinesse and spiritualnesse of the duty in which it ought to be performed. We have no reason to think we have done this work so well, as that all's well, but rather to fear that we have failed much in it. When we are at highest in any duty, we are be­low our duty, how much more in this duty of praise, which is our highest duty. Who can utter the mighty acts of the Lord, who can shew forth all his praise? (Psal. 106. 2.) Had we (as the Apostle speaks in another case, [...] Cor. 13. 1.) the tongues of men and Angells, yea the best hearts of both, we could not shew forth all his Praise; what then have we done with our stammering tongues and straitned hearts to the Praise of God?

Secondly, Praise the Lord with this fear, lest you should forget the benifits which you have praised him for. Holy David (Psal. 103. 2.) bespeaks his soule thus, Blesse the Lord O my soule, and forget not all his benifits; that is, forget none at all of them: They that are afraid of forgetting the benifits of God, are most likely to remember them. Such fear will write the Praise of God upon your hearts, and provoke you to Praise him with your lives.

Thirdly, Praise the Lord with this fear, that you neither are nor shall be able to answer his loving kindnesse, nor returne to him according to the [Page 36] mercy now received. The great things which God hath heretofore and now done for us, will undoe us in the end, unlesse we doe somewhat (I say not equall but) sutable to them. Successe of affaires whether at home or abroad is a Talent, yea there may be many talents in one successe; And who knows not, that hath read the Gospel, how dangerous it is to wrap up our talent in a napkin? If once God seeth that we are not bettered, and strive not to doe better when he doth us good, he will not onely not doe us good any more but doe us hurt, yea destroy us (as he told his ancient people by the mouth of Joshuah their lea­der and chiefe Magistrate ( Josh. 24. 20.) Therefore let this holy fear be strong and stirring upon your hearts, lest you come short of the Praise of God, both in the frame of your hearts, and in your performance to him. Be afraid, that you shall neither have such strength of faith in God in future streights, nor such faithfulnes to God in any of your enlargements, as the experience of this day calls for: Be afraid that ye shall never shew forth such a zeale for God as God hath shewed for you; for as the Prophet tells us, the zeal of the Lord of hosts shall, so we may say, the zeale of the Lord of hosts hath done this great thing for us, and that zeale of God will yet doe greater, if the work of God cool not upon our hands. Fear lest ye should not know what this mercy calls you to doe, and be more afraid lest you should not doe what you know. As the correcting rod, so the supporting staffe of God hath a voyce in it; They are wise indeed, who hearing understand that voyce, and, understan­ding it, do thereafter. Whatever your hand finds to doe for the name of God, and for the prosperity of [Page 37] these Nations, doe it with all your might. There's much to be done for the promoting of justice and righteousnesse in the Nation; That our Judges may every where be as at the first, and our Counsellours as at the beginning: And that there may be no more pricking bryar nor grieving thorn among our selves, as Israel was promised in reference to those about them ( Ezek. 28. 24) There's much also to be done for the promoting of truth and holinesse, which (in consort with justice and righteousnesse) are at once the beauty and stability, the honour and the safety of Nations: Let both evill deeds and damnable do­ctrines be witnessed against, let no errour find en­couragement, let no faith-devouring and conscience­wasting errour appear with open face in our borders, without a rebuke from Magistraticall power. God hath been tender of the honour of the Nation abroad, let not the honour of God suffer or be ecclipsed at home, through any defect in the exercise of that great power wherewith you are entrusted.

That fear of the Lord with which I have been pressing you to Praise the Lord, will surely guide you in all your counsels to the doing and accomplish­ing of all these things. For so saith this Psalmist ( v. 10) The sear of the Lord is the beginning of wisdome; The word which we render beginning signifies also the head or top, the perfection and highest pinnacle of wisdome. Indeed the holy fear of the Lord is the beginning and ending, the first and last, the Alpha and Omega of all true wisdome; and therefore the Psalmist adds in the close of the same verse, A good understanding have all they that doe his commandement [...]. Understanding and doing are two things, yet they [Page 38] onely understand the commandements of God who doe his commandements; and they onely doe his commandements who fear him. Solomon puts both these together, and makes them the sum of all the duty of man, and therefore, surely, the sum of all the wisdome of man, ( Eccles. 12. 13.) Let us hear the con­clusion of the whole matter, Fear God and keep his com­mandements, for this is the whole duty of man, or this is the whole of man. As if that Preacher-royall had said, You have heard me long, and I have spoken many words, I will now ease your labour in hearing and mine in speaking, when you have heard and I have spoken but two words more, Fear God, and keep his commandements. To fear God, is to honour him in our hearts; To keep the commandements of God, is to honour him in our lives. And is not this whole man? A man without this (though in honour) un­derstandeth not, but is like the beast that perisheth. A man in highest honour, and of greatest understan­ding, can not goe beyond this: Therefore, This is all man, in the best of men. To this end, as every man was made, so every man lives, who knows why he was made, and why he lives. And hence (to return to my text) David had no sooner said, The fear of the Lord is the beginning of wisdom, a good understanding have all they they that doe his commandements, but presently he con­cludes, His praise endureth for ever. There is a two­fold reference of these words: First to God, whose Praises David had been inditing and singing all the Psalm over, His praise (eminently) endureth for ever. Secondly to that man who praiseth God kowingly and with his whole heart, who praiseth God boldly and with holy fear, this man hath a good understanding, and his praise endureth for ever.

Right Honourable, You have now kept a day of Praise to God; If you shall approve your selves to God, and to his people, to have kept it according to the counsell and example of his Kingly Prophet, there will be more then a day of praise for you, your Praise will endure for ever; the children who are yet unborn will praise you, and praise God for you. And consider how sad your account will be, if you who have, now, kept a day of Praise should give the Nation any just and r [...]all occasion to dispraise and speak evill of you hereafter; if your name and ho­nour should receive a blot or blemish by any thing that you do, or advise to be done, after you have thus beautified the name of God with these solemn Prai­ses. While your hand is upon the helm of govern­ment, let your eye be to heaven for guidance both as to the way and issue of your counsells, that you may have praise in the gate, praise in the City, and praise in the country, that you may have nothing but praise in the hearts and by the tongues of all those, whose praises are worth the having; or that if you miss praise at present from men, you may have that praise of God at last which will indeed endure for ever, Well done good and faithfull servants.