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every foolish and vain-glorious Person exaltech himself, and, like an empty Scale, quickly mounts upwards ; whereas the Wise man, like the fuller and weightier one, still inclines downward in all Humility,making it the greatest Argument of his sufficiency, to disclaim all Self-sufficiency,and his highest Perfection, to confess his Imperfe&tions; and thus, with our Royal Prophet here, he maketh God ( as in all. Right and Reason he ought ) to be the proper Object of his Praise and Thanksgiving.

And so from the Object of David's Thankfulness, I proceed to his Motives or Inducements thereunto, God's Benefits ; All his Benefits towards him. [What sball I render to the Lord for all his Benefits towards me?]

Chrysostom, in his Comment on Galat. 2. thus magnifieth the boundless Bounty of Almighty God,"OUTWS Érasov &VIEWTOY TOOŠTW αγάπης μέτρω φιλά, όσο τίω οικεμβέλω ά. Taoay. He prosecuteth each individual perfon with no less measure of Afection than he doth the whole Universe. And those Benefits which I, Thou, He, (in a word) All of us, receive from him, we receive them not dimidiated,


DAVID's Thankfulness. or by halfs, minc'd or cut into parcels ; but so perfect, entire, and compleat, that each one in particular may take and interpret | them as conferr’d on himself alone : For, Do not all the cælestial Orbs and elementary Bodies ? Do not those prædominant and greater Lights,the Sun,and Moon,and whole Choir of heavenly Tapers, difpense and impart their comfortable Light and sweet InAuences alike to this sublunary and inferior World? There's no singular Person, or single Creature, (if capable) but hath the same Interest and Share in them, which all ( col- ! lectively ) participate and enjoy. Now, if the Proportion of these, all these Benefits be taken with reference to us,who without him are very Nothing, and Vanity: it self; we must confess, with the fore-cited Father that Chrysothere is 'Evegyedias x záeila Mans, and tom. that they are far greater than the narrow Scantling of our hearts can conceive or imagine.

First, He hath created us, and into such dead Clods of Clay as we were, hath he infpired the breath of Life, and fashioned us afies his own Image; which bright and glo


frious Image of His, we wretched Creatures, with our Works of Darkness, have most abominably defaced, and cast our selvs headlong into the bottomless-pit of Eternal De

ftru&ion. Then when we lay weltring and Ezek.16.\polluted in our Blood, and no Ey pitied or bad 15,6. I comballons

compassion on us; He pased by, and faw us when we were in our Blood, and said unto us, Live :

yea, when we were in our Blood, He said unto us, (Live. Then when we were not able to come unto him,he came unto us,and that when we were his greatest Enemies, and through the singular Wisdom of his Goodness stole into Our Affections: For, seeing how that naturally we were addi&ted and given to love our selvs, and the things which were our own,he would needs hereupon become ourGod also, that so we might, in a manner, be compellid to love him. O the Bowels of Compassion! O Love,never to be forgotten ! O Clemency, Mercy, Goodness, incomprehensible! Wonderful,wonderfullywonderful must this needs seem: For, whereas Angels, Arch-Angels, and such an innumerable Multitude of colestial Powers and Spirits love their God so ardently, do him all Homage so willingly,



DAVID's Thankfulness. and execute his Behests fo faithfully'; He nevertheless, as less regarding all this, expeas to be loved and enterteined of us Men, of us terrene, abject, and ungrateful Wretches. Wherefore he bowed the Heavens, and came down, and was incarnate for our Sake, for our Love. Thus much hath a most glorious infinite Majesty done gratis, for very Nothing: Thus much hath a most merciful Father, and Lord of all things, done for those which wele far worse than nothing, when he might, in his Justice, in the Breath of his Displeasure have blasted us, and refolved us again into our primordial Elements, and very Nothing it self. If we, for his fake,resign up our very Being it self than which naturally nothing is more near and dear unto us, alas! What do we? We offer him the poorest Offerture, and nothing but what was his own before, and that by far more and greater Right than our own. Numisma Cæsaris Imago, Homo Dei : The Coin bears the Stamp and Inscription of Cæfar the King ; but Man,the Similitude and Impress of God, the King of Kings. Redde ergo,--Render therefore unto Cæfar the things that Mat. 22.

obelong|21. 1



belong unto Cæsar, and to God the things that are God's; for both are their Due. Neither hath he created us alone,but all other things for our Use and Commodity. Look but up to Heaven, and that gives thee Light, by the Ministry of the Sun by Day, of the Moon and Stars by Night, that thou walk not in Darkness; that send'thee down those sweet Influences, whereby divers things spring up and grow,that thou perish or dy not through Famine. The Air, thatdoth accommodate it self for thee to breath on, that cools thee, tempers that internal Heat of thine, lest it should consume thee. The Water servs thee with Rain, with soft and seasonable Showrs, and with her silver Drops, in set and seasonable time, doth crown the Fields with goodness. The Earth, as our common Mother (me-thinks) speaks thus to each one in particular : “Behold, I sustein thee; J, like a “ Mother, bear thee in mine Arms; all nel“ cessaries I provide for thee: I maintein l« thee with the very fruit of mine own Bow“els : Whether in Life or Death, I never “ forsake thee ; in thy Life-time I suffer thee “ to tread and trample on me with thy Feet ;


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