The Sacrifice of Thankfulness, Sermon 1
THE SACRIFICE OF THANKFVLNESSE,
Psal. 118. 27.
God is the Lord, which hath shewed vsus Light: bind the Sacrifice with Cords, euen vntounto the Hornes of the Altar.
THE first and the last wordes of this Psalme are, O giuegive thankes vntounto the Lord, for hee is good: because his mercy endureth for euer.
Thankesgiuing is the prescript, and the postscript. Hee that is Alpha and Omega; the first and the last, requires that our beginning and ending should be, Prayse to the Lord.
You see the head and the foote: the bulke, body, members are not dissonant. There is scarce any Verse in the Psalme, that is not either an Hosanna, or an Halleluia; a prayer for merciemercy, or a praise for merciemercy.
I hauehave singled out one; let it speake for all the rest. God is the Lord, that hath shewed. &c.
Heere is somewhat receiued; somewhat to be returned. God hath blessed vsus, and wee must blesse God. His Grace, and our Gratitude, are the two Lines, my Discourse must runne vponupon: They are met in my Text, let them as happily meete in your Hearts; and they shall not leaue you, till they bring you to Heauen.
The summe is, God is to be Praysed. The particulars are
Wherefore, hee is to be Praysed.
Wherewith, hee is to be Praysed.
Wherefore: God is the Lord, that hath shewed vsus light.
Wherewith: Binde the Sacrifice with Cords, euen vntounto the Hornes of the Altar.
In the For what we will consider
the Author.
his Blessing.
The Author: God is the Lord.
His Blessing: That hath shewed vsus Light.
The Lord, the Light. The Author is called God and Lord: which lead vsus to looke vponupon his
Goodnesse.
Greatnesse.
GOD and Good.
LOe, I begin with him, that hath no Beginning, but is the Beginning of all other Beeinges, God: And would onelyonly tell you (for I must not loose my selfe in this Mysterie) that this God is Good. In himselfe Goodnesse;Psal. 100. 5. Good to vsus. Psal. 100. The Lord is Good: his merciemercy is euerlasting. In Orat. Dom.He is True Life, saith August. A Quo aucrt…, cadere: in Quem conuerti, resurgere: in Quo manere, vinere est. From Him to turne, is to fall: to Him to returne, is to rise: in Him to abide, is to liue for euer.
Dauid in the 59.Psal. 59. 10. Psalme calls him, his MercieMercy. Deus meus misericordia mea: my God, my MercieMercy. Whereupon Augustine sweetely discourses.
If thou hadst sayd my Health,Aug. in Psa. 58. Si dicas Salus mea, intelligo…quia Deus …al salutem. &c. I know what thou hadst meant; because God giues health. If thou hadst sayd my Refuge▪ I vnderstand, because thou fliest vntounto him If thou hadst said my strength, I conceaue thy meaning; because he giues strength.
But Misericordiamea; quid est? Totum, quicquid sum, de misericordia tuá est. My MercieMercy, What is it? I am by thy MercieMercy, whatsoeuer I am.
Bernard would hauehave vsus speake of God in abstracto; Serm. 80. in Cant.not onelyonly to call him Wise, Mercifull, good: but Wisedome, MercieMercy, Goodnesse; Because the Lord is without accidents at all: For as hee is most Great without quantitie;Ardens. so he is most Good without qualitie: Nil habet in se, nisi se, He hath nothing in him, but himselfe.
God then being Good; not onelyonly formaliter, good in himselfe: but also effectiuè, good to vsus; teacheth vsus to louelove him. Wee should louelove goodnesse for it owne sake: but when it reflects vponupon vsus, there is a new inuitation of our louelove.
The LORD.
WEe hauehave heard his Goodnesse; listen to his Greatnesse. In this Title we will consider his Maiestie, as wee did in the other his MercieMercy.
Lord implies a great State … the Title is giuen to a great man vponupon earth. But if an earthen Lord be great; Quantus est Dominus, qui Dominos facit? Aug.How great is the Lord which makes Lords? yea, and vnmakes them two at his pleasure.
This is an absolute and independant Lord. 1. Cor. 8. There may be many Gods, and many Lords. But this is Ille Dominus. The Lord, or that Lord; 1. Cor. 8. 5.that commaunds and controlls them all. They are Domini titulares; this is Dominus tutelaris. They are in title and name, this in deed and power.
There are Many, saith St. Paul. Many in Title many in Opinion. Some are Lords and Gods ex authoritate; so are Kings and Magistrates.Psal. 82. …. God standeth in the congregation of Lords: he is Iudge among the Gods. Others will so stile themselues ex vsurpatione; as the Canonists say of their Pope Dominus Deus noster Papa. Our Lord God the Pope. But he is but a Lord and God in a blind and tetrycall Opinion.
The Lord is onelyonly Almighty; able to doe more by his absolute power, then he will by his actuall. Able for potent, not impotent workes. He cannot lie, he cannot die.Aug. de Ciuit Dei. Lib. 5. Cap. 10. Diciter omnipotens faciendo quod vult, non patiendo quod non vult. He is called Almightie in doing what he pleaseth not in suffering what he pleaseth not.
This is his Greatnesse. As his MercieMercy directs vsus to louelove him, so let his Maiestie instruct vsus to feare him. I will briefly touch both these affections; but LoueLove shall goe formost.
LOVE.
OVr God is Good, and good to vsus; let vsus therefore louelove him. 1. It is an Affection, that God principally requires. 2. It is a Nature, wherein alone we can answere God.
For the former, God requires not thy Wisedome to direct him, nor thy Strength to assist him, nor thy Wealth to enrich him, nor thy Dignitie to aduance him; but onelyonly thy LoueLove. LoueLove him with all thy heart.
For the second; Man cannot indeed answere God well in any other thing. When God iudgeth vsus, wee must not iudge him againe: When hee reprooues vsus, wee must not iustifie our selues. If he be angry, wee must answere him in patience; if hee commaunde, in obedience: But when God loues vsus, wee must answere him in the same nature, though not in the same measure; and louelove him againe. Wee may not giuegive God word for word: wee dare not offer him blow for blow: wee can not requite him good turne for good turne: yet wee may, can, must giuegive him LoueLove for LoueLove. Nam cum amat Deus, Bern. Serm. 83. in Cant.non aliud vult quàm amari,
Now because eueryevery man sets his foote vponupon the freehold of LoueLove, and sayes, it is mine; let vsus aske for his Euidence whereby he holdes it? We call an Euidence, a Deed; and Deedes are the best demonstration of our right in LoueLove. If thou louelove God for his owne sake, shew it by thy deedes of Pietie: If thou louelove Man for Gods sake, shew it by thy deedes of Charitie. The roote of LoueLove is in the Heart; but it sendes foorth Veines into the Hands, and giues them an actiue and nimble dexteritie to good Workes.Ioh. 14. 15. If you louelove mee, sayth Christ, keepe my Commandements. 1. Ioh. 3. 17.If you louelove man, shew your Compassion to him: Obedience to our Creator, MercieMercy to his Image, testifie our Loues. Hee that wants these Euidences, these Deedes; when that busie Informer the Diuell sues him, will be vnhappily vanquished.
FEARE.
LEt vsus pàsse from LoueLove to Feare. we must LoueLove our good God: we must Feare our great Lord. It is obiected against this passage of vnion,1. Ioh. 4. 18. that perfect louelove casteth out feare. It is answered, that feare brings in perfect louelove; as the Needle drawes in the Thread. And it is not possible, that true LoueLove should be without good Feare; that is, a filiall Reuerence. For slauish feare, be it as farre from your hearts, as it shall be from my discourse.
Now this Feare is a most due and proper affection: and (I may say) the fittest of all to be towards God. Indeed God requires our LoueLove: but we must thinke, that then God stoupes low, and bowes himselfe downe to be loued of vsus. For there is such an infinite inequalitie betwixt God and vsus, that without his sweet dignation, and descending to vsus, there could be no fitnesse of this affection. But looke we vp to that infinite glory of our great Lord: looke we downe on the vilenesse of our selues, sinfull dust: and we will say, that by reason of the disproportion betweene vsus, nothing is so sutable for our basenesse to giuegive so high a God,Psal. 34. 11. as Feare. Therefore, Comeye Children hearken vntounto me: I will teach you the feare of the Lord. Psal. 31. 23.Feare the Lord all ye his Seruants; as well as LoueLove the Lord all ye his Saints.
Now this Feare hath as many Chalengers as LoueLove had. When this Booke is held out, eueryevery mans lippes are readie to kisse it; and to say and sweare, that they feare the Lord.Psal. 2. 11. LoueLove had the Testimonie, Charytie: and Feare, must hauehave his Seruice. Psal. 2. Serue the Lord with feare.
It is mans necessitated condition to be a Seruant. Happy they, 1. Ioh. 13. 13.that can truly call Christ Maister: Yee call mee Lord and Maister, and ye say well; for so I am.
Hee that serues the Flesh, serues his fellow: And a Beggar mounted on the backe of Honour, rides post to the Diuell. This is a cholericke Maister; so fickle, that at eueryevery turne, he is ready to turne thee out of dores. Wee may say of him, as of the Spaniard, Hee is a bad Seruant, but a worse Maister.
Hee that serues the World, serues his Seruant; as if Chams curse was lighted on him, Seruus seruorum; a Drudge to Slaues, a Slaue to Drudges.
He that serues the Diuell, serues his Enemie; and this is a miserable seruice. Sure it was a lamentable preposterous sight,Ec…l. 1…. 7. that Salomon saw. Eccle. 10. I hauehave seene Seruants vponupon Horses, and Princes walking as Seruants vponupon the Earth. And Agur numbers it among those foure things,Pro…. 30, 22. whereby the World is disquieted: A Seruant when he raigneth, and a Foole when he is filled with Meate: an odious woman, when she is marryed, and a handmaid that is heire to her Mistres.
Iudge then how horryble it is, that men should set (as the Sauages of Calecut) the Diuell, or his two Ingles, the world and the flesh in the Throne; whiles they place God in the foote-stoole. Or that in this Common-wealth of man, Reason which is the Queene, or the Princes the better powers & graces of the Soule, should stoupe to so base a Slaue, as sensuall lust. Delight is not seemely for a foole: Pro▪ 19. 10.much lesse for a Seruant to hauehave rule ouer Princes.
St. Basil (not without passion) did enuie the Diuells happynesse: Who had neither Created vsus, nor redeemed vsus, nor preserueth vsus; but violently Labours our destruction; that yet he should hauehave more seruants, then God, that made vsus, then Iesus Christ that with his owne precious Blood, and grieuous sufferings bought vsus.Psal. 116 16. Well, hee is happy, that can truly say with Dauid; I am thy Seruant, O Lord, I am thy Seruant, and the Sonne of thy Handmayde. This Seruice is true Honour: for so Kings and Princes; yea the blessed Angels of heauen are thy fellowes.
God is Good, that we may louelove him: the Lord is Great that wee may Feare him. Wee hauehave heard, both seuerally; let vsus consider them ioyntly, and therein the securitie of our owne happinesse. It is a blessed confirmation, when both these, the Goodnesse and the Greatnesse of GOD meete vponupon vsus. His Greatnesse, that hee is able▪ his Goodnesse, that he is willing to saue vsus. Were hee neuer so Great, if not Good to vsus, wee had litle helpe. Were hee neuer so Good, if not Great, and of abilitie to succour vsus, wee had lesse comfort. Hee would stand vsus in small stead, if either his Will or his Power was defectiue; if either hee could not, or would not saue vsus.
His Goodnesse without his Greatnesse, might fayle vsus: His Greatnesse without his Goodnesse, would terrifie vsus. It is a happy concurrence,Psal. 85. 10. when MercieMercy and Truth meet togeather: when Righteousnesse and Peace kisse each other. Psal. 116 5.So sweetly singes the Psalmist: Graciou… is the Lord, and righteous: yea our God is mercifull. Wherevpon S. Ambros. Orat. de ob… Theodo….Bis misericordiam posuit, semel iustitiam. He is once sayd to be Righteous; but twice in one verse, to be Gratious: It is sweete when both are conioyned, as in the first and last verse of this Psalme: O giuegive thaenkes to the Lord, for hee is good: for his MercieMercy endureth for euer. The Lord is Good; though Great, yet also Good: and his MercieMercy (so well as his Iustice) endures for euer. Man hath no such assurance of comfort in God, as to meditate, that his great Power, and good Will; his Glory and Grace, his Maiestie and MercieMercy met togeather.
These be Gods two Daughters; Iustice and MercieMercy: Let vsus honour them both; but let vsus kisse and imbrace MercieMercy. But alas, wee hauehave dealt vnkindly with them both. God hath two Daughters, and we hauehave rauished them.
There is a Storie of a man, that meeting in a Desart with two Virgin-sisters; hee did rauish both of them: Afterwards on his apprehension, the former desired, that he might iustly die for it. The other did intreat as earnestly, that he might liue, and that she might enioy him for her Husband.
Man is that rauisher, and those two Virgins are the Iustice and MercieMercy of God. Against his Iustice we hauehave sinned, and prouoked his indignation to strike vsus: yea, euen his MercieMercy we hauehave abused. For her sake we hauehave been spared, and a longer day of repentance giuen vsus: yet we hauehave despised the riches of this MercieMercy; and presuming on MercieMercy, hauehave dared to multiply our transgressions. Iustice pleades to God that we should die; vrgeth his Law: Who so euer sinneth, shall die: And, Death is the wages of sinne. MercieMercy intreats beseecheth, that wee may liue; and produceth the Gospell, Who so euer repents, shall be pardoned: Who so euer beleeues, shall be saued: And for further assurance, brings foorth that blessed Pardon, sealed in the Wounds and Blood of Iesus Christ. God hearkens to MercieMercy for his Sonnes sake: though wee hauehave rauished and wronged his MercieMercy; yet for Mercies sake, we shall be forgiuen. But then we must be marryed to MercieMercy; marryed in our Fayth, beleeuing on Christ: marryed in our good life, being merci…ull vntounto men.
The Blessing.
WEe see the Author, let vsus looke on his Blessing… Light. Hee hath-s…wed vsus Light. Wee are come into the Light, and therefore hauehave light enough of an ample Discourse. But my purpose is onelyonly to shew you this Light, (as the word is in my Text) not to dwell on it; though I pray, that all you and my selfe may for euer dwell in it.
LIGHT.
SVch as the Giuer is,1. Ioh. 1. 5. lam. 1▪ 17. such is the Gift. 1. Ioh. …. God is Light, and in him is no Darknesse at all. And S. Iames cals him the Father of Light. God is
So Glorious a Light, that as the Sunne dazeleth the eyes too stedfastly fixed on it: so his incomprehensible Maiestie confounds all those, that too curiously pry into it.
So Cleare a Light, that hee sees into all corners. The eyes of God are in eueryevery place,P…o. 15. 3. beholding the euill and the good. Hee searcheth more narrowly then the beames of the Sunne: Hee sees Briberie in the Office, Adulterie in the Closs…t, Fraude in the Shoppe, though the Pent-house makes it as darke as a roome in Bedlam.
So Good a Light, that in him is no darknesse; not so much as a shadow. There is none in him; there comes none from him. Indeed hee made outward Darknesse of Hell, the wages of sinne: But he neuer made the inward Darknesse of the Soule, which is sinne.
So Constant a Light; that though the Sunne be variable in his Course, somtimes shining bright, often Clouded: yet God is without change as the Moone, without Eclipsing as the Sunne, without Setting as the Starres.
So Spreading a Light, that he communicates it to vsus. This is the true Light, Ioh. 1. 9.which Lighteth eueryevery one that commeth into the world. Without whom we should hauehave beene wrapped in an eternall miserable Darkenesse: but that he sent one To giuegive Light to them that sate in Darkenesse, Luk. 7. 79.and in the shadow of Death, to guide their feete into the way of Peace.
And this is the Light, which he here sheweth vsus. By the consent of all Expositors in this Psalme is Typed the comming of Christ, and his kingdome of the Gospell. This is manifested by an Exaltation, by an Exultation, by a Petition, by a Benediction.
The Exaltation. Ver. 22. The stone, which the builders refused, is become the head stone of the Corner. The Iewes refused this Stone, but God hath Built his Church vponupon it.
The Exultation. Ver. 24. This is the day which the Lord hath made: wee will reioyce and be glad in it. A more blessed Day, then that Day was, wherein hee made man, when he had done making the world, Reioyce we, and be glad in it.
The Petition. Ver. 25. Saue now I beseech thee, O Lord: O Lord, I beseech thee send now Prosperytie. Thy Iustice would not suffer thee to saue without the Messias: he is come, Saue Now, O Lord I beseech thee. Our Sauiour is come, let merciemercy and saluation come along with him.
The Benediction makes all cleare. ver. 25. Blessed be hee that commeth in the name of the Lord. For what Dauid here prophecied,Math. 21. 9. the people after accomplished. Math. 21. Blessed is he that commeth in the name of the Lord.
The Corollary or Summe is in my Text. ver. 27. God is the Lord that hath shewed vsus light: bind the Sacrifice with Cordes to the Hornes of the Altar.
It was truly sayd, Lex est Lux: the Law is Light. But vnable to light vsus to Heauen; not through it owne, but our deficiencie. Hereon it did not saue, but condemne vsus. Lex non damnans est ficta et picta Lex: Luth in Galate.That Law that doth not condemne vsus, is a faigned and painted Law. The Apostle calles it the Ministration of death.
Let then the lesse Light giuegive place to the greater. Legalia fuerunt ante passionem Domini vina, Aug.Statim post passionem mortua, hodie sepulta: The Legall rites were before the Passion of Christ aliue, straight after his Passion dead, now buried. Or as another; The Ceremonies of the Law were in their prime Mortales, in Christes age Mortuae, in our time Mortiferae. They were at first Dying, in our Sauiours time Dead, in ours Deadly. The Law was giuen by Moses, Ioh▪ 1. 17.but Grace and Truth came by Iesus Christ.
We hauehave now found out the Light, and (blessed be God) aboue these fiftie yeares we hauehave found it: That if any should say (as Philip to Christ. Ioh. 14. Lord shew vsus the Father, Ioh. 14. 8.and it sufficeth vsus. To whom Iesus answers. HaueHave I been so long with you, and yet hast thou not knowne mee? Philip, hee that hath seene mee, hath seen the Father: So if any should say) Shew vsus the Light, and it sufficeth vsus. I answere; Hast thou been so long in the Light, and hast thou not knowne it? Art thou one of that Country that, Appollonius writes of, that can see nothing in the day, but all in the night. Hath the Light made thee blind? If no other, the vicissitude of this Exercise Shewes, that the Light is among vsus.
I should tris…le time to prooue by arguments to the care, a thing so visible to the eye: and waste the Light of the day, to demonstrate the euidence of this Light being amongst vsus. Meditation and Wonder better become this subiect, then discourse.
It is the Blessing of Gods Right hand. Prou. 3. 16.Prou. 3. Length of dayes is in her Right hand; and in her Left hand Riches and Honour; sayth Salomon of Wisedome, he meant it of Christ. This Light shall procure to a man blessed eternitie. All those blessings of the Left hand, as Riches and Honour, are frayle and mortall: Nothing lastes long in this World, except a sute at Law. But this Light, if our selues fault not, shall out-shine for countenance, and out-last for continuance, the Sunne in the Firmament. Therefore our Psalmographer. ver. 15. hauing shewed, that The voyce of reioycing and saluation is in the Tabernacles of the righteous hee addes, The Right hand of the Lord hath done valiantly. yea he doubles and trebbles it.ver. 16. The Right hand of the Lord is exalted: the right hand of the Lord hath done valiantly. This is the God of Lights, Reue▪ 1. 16.That had the seuen Starres in his Right hand. This Light must enlighten vsus to some dueties.
1. Reioyce in this Light, ver 24. This is the Light-day that the Lord hath made: let vsus Reioyce and be glad in it: Not for a spurt,Iath 13. 20. as the Stony ground▪ Math. 13. that with Ioy receiues the Sermon; but goes home as stony-hearted, as Iudas after the Soppe. Nor as the Iewes, to whom Iohn Baptist was a burning and a shining Lampe: Ioh. 5. 35.and they for a season, reioyced in his light: But afterwards neuer rested, till they had eclipsed the Sunne on the Crosse, and slaine his Morning-starre in the Prison. Nor as Children, that come abroad to play in the Sunshine, and make no more account of it. Nor as a people, that neuer saw the Sunne, steppe out of their doores to gaze vponupon it, and then turne their backes on it. But Reioyce with a solid ioy, as they whom God hath brought out of darknesse, into his marueylous light.
2. Walke worthy of this Light. This was St. Pauls request to his Ephesians, Ephe. 41.that they would Walke worthy of the vocation wherewith they are called. Rom▪ 13. 12.The Night is past, the Light is come: let vsus therefore cast off the workes of darknesse, and put on the armour of Light. Be children of the Light. As the Light shines on thee, let it shine in thee. Thou hast small comfort to be in the Light, vnlesse the Light be in thee. Saith the Prophet to the Church; Esa. 60. 1.Arise, shine: for thy light commeth, and the glory of the Lord is risen vponupon th…e▪ As God hath shewed his Light to you: So let your Light shine before men; Math. 5. 16.that they may see your good workes, and gloryfie your Father, which is in Heauen. There are some that boast their Communion with God: against S:▪ Iohn reasons Anatura Dei. 1. Ioh. 1. 5. 6.God is Light: if we say we hauehave fellowship with him, and walke in darknesse, we lye & doe not the truth St. Pauls argument is of the same fashion, what Communion hath Light with darknesse? The holy writte calls all sinnes. Opera tencbrarum, the workes of darknesse. Because,
1. They are perpetrated against God, who is the Father of Lights. Iam. 1. 17.
2. They are suggested by the Deuill, who is the Prince of darknesse Eph. 6. 12.
3. They are most vsually committed in the da…ke Male agens odit Lucem. They that sleepe, sleepe in the night: and they that be Drunken, be Drunken in the night. 1. Thess 5. 7.
4. They are the effects of blindnesse of minde: and Ignorance is a greeuous inward Darknesse. Their fool sh heart was Darkned: and hence issued those deadly sinnes Rom. 1. 21.
5. Their reward shall be vtter Darknesse. Cast that vnprofitable seruant into vtter Darknesse. Mat. 25. 30. And Iud▪ Ver. 13. To them is reserued the blacknesse of darknesse for euer
If then God hath shewed thee Light; shew not thou the deeds of Darknesse: but walke honestly as in the day Rom. 13. 13.
3 Take heed of sore eyes. Pleasures, lusts, and vanities, make the eyes sore that are dotingly fastned on them. The Vsurer with telling his Gold: the haughti… with contemplating his greatnesse: the Drunkard with looking at the Wine laughing in the Cup: the lustfull with Gazing on his Painted damnations; make their eyes so sore, that they cannot looke vp, and behold this Light.
4. Take benefite of this Light, whiles it shines. It may be clouded, as it was in the dayes of Poperie. Either this Light may be set to thee, or thou be set to it. That to thee by Remouing the Candlesticke: thou to that by the hand of Death, which shall send thee to the Land of forgetfull Darknesse. Our Sauiour taught vsus this (not onelyonly in precept, but) in practise.I…hn. 9. 4. I must worke the work of him that sent me, whiles it is day: for the night commeth wherein no man can worke. Let vsus not doe like some Courtiers, that hauing Light allowed them, Play it out at Cardes, and goe to Bed darkling.
5 Lastly, helpe to maintaine this Light, that it goe not out. If you would hauehave the Lampes of the Sanctuary shine, powre in your Oyle. Grudge not a litle cost, to keeke this Light cleare. The Papists hauehave their Candlemasse: they bestow great cost in Lights about a Seruice of Darkenesse. Repine not you then at a litle Charges, for the euerlasting Lampe of the Gospell: Some of you I beare you witnesse, doe not Grudge it. Goe on and prosper: and whiles you make the Church happy, make your selues so.
Wherewith.
I must now steppe from Heauen to Earth: I passe from the For what, to the With what God is to be praysed.
He hath shewed you his Light: shew him yours. He hath giuen vsus an inestimable blessing, what shall we returne him? What? Bind the Sacrifice with Cordes euen to the Hornes of the Alter.
This is mans Thankfulnesse, for Gods Bountifulnesse. We will first cast ouer the particulars, and then summe them.
1. Here is Sacrifice to be offered.
2. This Sacrifice must be bound. Bind the Sacrifice.
3. This Sacrifice must be bound with Cordes Bind the Sacrifice with Cordes.
4. This Sacrifice must be bound with Cordes to the Alter. Bind the Sacrifice with Cordes to the Alter.
5. This Sacrifice must be. 1. Bound. 2. With Cordes.
3. To the Altar. 4. Yea euen to the Hornes of the Alter, you see the Totum is Thankefullnesse; and the Bill hath fiue particulars.
1. The Sacrifice is Deuotion.
2. Binding the Sacrifice, constant Deuotion.
3. With Cordes, seruent Deuotion.
4. To the Altar, rectified Deuotion.
5. To the Hornes of the Altar, confident Deuotion. Deuotion is the Mother and she hath foure Daughters.
1. Constancie, Binde the Sacrifice.
2. Feruencie. Binde it with Cordes.
3. Wisdome. Binde it to the Altar.
4. Confidence. Euen to the Hornes of the Altar.
Sacrifice.
Is the act of our Deuote Thankefulnesse. I might here (to no great purpose) trauell a large field of discourse for Sacrifices. But it were no other, but where the Scripture offereth vsus the companie a Myle, to compell it to goe with vsus twaine.
All Sacrifices are either Expiatorie, or Gratulatorie. Expiatory for the condonation of sinnes; Gratulatory for the Donation of graces. So in a word, they were either Sin-offerings, or Peace-offrings.
The Sin-offrings of the Iewes had two maine ends.
1. To acknowledge Peecat… stipendium mortem; that Death was the wages of sinne due to the Sacrificers, layd on the Sacrificed.
2. Mystically & simbolically to prefigure the killing of the Lambe of God, that taketh away the sinnes of the world. So Caluin. Semperillis ante oculos simbola proponi oportu…t. They had euer neede of signes, and types, and figuratiue demonstrations before their eyes.
But those Saecrifices are abolished in Christ who offered one Sacrifice for sinnes for euer; H…b▪ 10. 12.and that such a one, as was a sweete smelling Sauour to God. Ephe. 5. 2.It was a prettie obseruation, that the last Character of the Hebrew Alphabet, was a plaine Figure of Christs Crosse; to shew that his Sacrifice ended all theirs.
Ours is the second kind; a Gratulatorie Sacrifice. Our Prophet heere speaking of the dayes of the Gospell. Then, Bind this Sacrifice with Cordes, &c. Christ is our Altar, let our selues be the Sacrifice: the Fire that kindles it, the LoueLove of God; the Smoake that goes vp, the consumption of our sinnes.
That this Sacrifice may be acceptable, I will shew you how it must be done, how it must not be done.
1. What is to be excluded.
2. How it ought to be qualified.
Exclusiuely.
IT must be sine Pelle, sine Melle, sine Felle, sine Macula.
1. Sine Pelle, without the Skinne of Ostentation; which indeed makes them not Sacrificia, but Sacrilegia, Not Sacrifices, but Sacriledges: They are so Opera muta, Dumbe deedes: nay, rather Opera mendacij, Loude lying workes; as if they told God a good tale how they loued him, when they meant to deceiue him. God will require all vntruthes betweene man and man; but fallacies and falsehoods done betweene the Porch and the Altar, in the shadow of the Church, and vnderunder the pretence of his seruice, he will sorely reuenge.
The casting vp of the Eyes, the bowing downe of the Knees, the vncouering the Head, moouing the Lippes, knocking the Brest, sighing and crying, what meane they? are they not symptomes and demonstratiue witnesses of an inward compunction? Are they not a protestation, that the Soule is speaking to God? If there be not an honest Heart within, this is but the Skinne of a Sacrifice: And they that giuegive God the Skinne for the Bodie, God will giuegive them the Skinne for the Body; the shadow of Blessings for the substance.
It is storied of one that solde his wife Glasses for Pearles: Imposturam faecit, et passus est, Hee cossened, and was cossened. They that sell the Lord of Heauen (how so euer they may deceiue his Spouse, the Church on earth) Glasses for Pearles, Shelles for Kernels, Copper for Gold, Barke for Bulke, Shew for Substa…nce, Fansie for Conscience; God will be euen with them, and giuegive them Stones for Bread, Images of Delight for substantiall Ioyes: Imposturam faci…t …t patienter, They deceiue, and shall be deceiued.
2. Sine Melle: There must be no Honey of selfe-complacencie in this Sacrifice. Psal. 51. 17.Psal. 51. The Sacrifices of God are a broken Spirit: a broken and contrite Heart, O God, thou wilt not despise. A true Sacrifice consistes not onelyonly (Faciendo, but Patiendo,) in doing, but in dying, or suffering for Christ.
In the Law, Beastes appoynted for Sacrifice, were first slaine, and so offred. In the Gospell, Christians must first mortifie their earthly members, and crucifie their carnall lustes, and then offer vp themselues. As Death takes away the Naturall lif…; so Mortification must take away the Sensuall life.Aug. Serm. 141. de Temp. Moriatur ergo homo, ne moriatur: Mutetur ne damnetur: Let a man die, that he may not die: let him be changed, that he be not damned. OnelyOnly the mortified man is the true liuing Sacrifice. It must not then be Honey to our Palates; but bitter: euen so bitter, as Abnegare suos, sua, se: to deny our Friendes, to deny our Goods, to deny our selues, for Christ his cause.
3. Sine Felle: There must be no Amarulentia, no Gall of bitternesse in this Sacrifice. Math. 5. If thou bring thy gift to the Altar,Math. 5. 23. and remembrest that thy Brother hath ought against thee; leaue there thy gift, and goe thy way: first be reconciled to thy Brother, and then offer it. If thy Brother hath ought against thee, God hath more. If thou hauehave somewhat against thy Brother, God hath somewhat against thee. Math. 9. 13.Goe ye and learne what that meaneth; I will hauehave MercieMercy, and not Sacrifice.
Whiles you trippe vp mens heeles with Fraudes. lay them along with Sutes, tread on them with Oppressions, blow them vp with Vsuries, Iniuries: Your Sacrifice is full of Gall. It was said in wonder; Is Saul among the Prophets? So, what makes a Slaunderer, a Defrauder, an Vsurer, an Oppressor, at Church? They come not sine Felle, without the Gall of Vncharitablenesse: they shall returne siue Melle, without the Honey of Gods Mercies.Heb. 13. 16. To doe good, and to communicate, forget not, for with such sacrifices God is well pleased: Mercifull workes are Pro sacrificijs, imo prae sacrificijs: Equall to Sacrifices, aboue Sacrifices in Gods acceptance.
4. Sine Macula. Leuit. 22. God commaunds, that his Sacrifice be without Blemish; Leuit, 22. 20. &c.nor blinde, nor broken, nor maymed, nor infected, &c. Therefore a Lambe without spotte was offered for a morning and an euening Sacrifice. And the Lambe of God in an antitypicall relation, is truly sayd,1. Pet. 1. 19. Immaculatus, a Lambe without spotte, without blemish.
The Drunkard is without a head, the Swearer hath a Garget in his throat, the Couetous hath a lame hand, hee cannot giuegive to the poore: the Epicure hath a gorbelly, the Adulterer is a scabbed Goate, the Worldling wants an eye, the Ruffian an eare, the Coward a heart: these are Mutila Sacrificia, lame, defectiue, luxate, vnperfect Sacrifices.
The Prophet Esay begins and endes his Prophecie with a denuntiation of Gods contempt, and refusall of such Oblations; Who will forget those to be the sonnes of grace, that forget his Sacrifices to be the Sacrifices of a God.Esa. 66. 3. Hee that sacrificeth a Lambe, is as if hee cut off a Dogs necke.
Comprehensiuely.
IT must bee Cum Thure, cum Sale, cum Sanguine, cum Integritate.
1. Cum Thure: The Frankincense is Prayer and Inuocation. Psal. 141. 2.Let my Prayer be set foorth before thee as Incense: and the lif…yng vp of my handes as the Euening sacrifice.
These the Prophet calles Vitulos Labiorum, The Cal…s (not of our Fouldes, but) of our Lippes: Whereof the Lord more esteemeth, then of the Bullocke that hath Horn and Hoofe.
This is the speciall Sacrifice heere meant. God expectes it of vsus:De Noah. cap. 22. Non vt auarus, (as Ambros.) Not as if hee were couetous of it; but ex debito. Yet as hee must giuegive the Beast to vsus,Ioel. 2. 14. before wee can giuegive it to him. Ioel 2. For the Lord must Leaue a Blessing behinde him; euen a Meate Offering, and a Drinke Offering for himselfe: So this spirituall Sacr…fice of Prayers and Prayse, must be Datum as well as Mandatum; Conferred, as Required. Tribuat Deus, vt homo retribuat: Let God giuegive it to man, that man may giuegive it to God: Hee that commands it, must bestow it.
2. Cum Sale: There must be Salt to season this Sacrifice. Leuit. Leuit. 2. 13.2. With all thine Offeringes thou shalt offer Salt.
Salt hath been vsually taken for Discretion. What S. Paul speakes of our Wordes, should hold also in our deedes.Coloss. 4. 6. Coloss. 4. Powdred with Salt. The Prouerbe is true; an Ounce of Discretion, is worth a pound of Learning.Bern. Serm. 49 in Cant. Tolle hanc, et virtus vitium erit: Banish this, and you shall run Vertue into Vice, blow Heate into a Flame, turne Conscience into a Furie, and driue Deuotion out of her wittes: Zeale without this, is like a keene Sword in a madd hand.
3 Cum Sanguine. Not literially, as in the Sacrifices of the Law.Heb 9. 22. Almost all thinges by the Law are purged with Bloud. But spiritually, to make them acceptable, they must be dipped in our, the Bloud of Iesus Christ.
Without this they are not holy: as one expounds Sanctum, quasi sanguine consecratum. Here is then the necessitie of a true fayth, to sprinkle all our Sacrifices with our Sauiours Bloud; No Sacrifice otherwise good. For whatsoeuer is not of fayth, Rom. 14. 23.is sinne. Therefore if any man comes to the Church, more for feare of the Law, then louelove of the Gospell, he offers a thanklesse Sacrifice.
4. Cum Integritate. And this in respect
Sacrificij,
Sacrificantis.
1. Of the Sacrifice God reproues the Iewes,Mal. 1. 7. 8. that they had layd polluted Bread vponupon his Alter. If ye offer the Blind for Sacrifice, is it not euill? If ye offer the Lame and the sicke, is it not euill? The Lords Sacrifice must be fatte and faire; not a leane, scraggling, …tarued Creature.
Paul beseecheth his Romans, that they would present themselues a Liuing (or quicke) Sacrifice to God: Rom. 12. 1.When infirmities hauehave Craz'd it, and age almost raz'd it, then to offer it: alasse; it is not a liuing, but a dying; not a quicke, but a sicke Sacrifice. This must be a whole and holy Oblation.
2. Of the Sacrificer. The life a…d soule of a Sacrifice, is not the outward action, but the inward affection of the Heart. Mens cuiusque, is est quisque: As the Minde is, so is the Man: as the Man is, so is his Sacrifice. If wee bring our Sheepe to Gods Altar, and them alone; wee had as good hauehave left them behind vsus, as an vnprofitable Carriage. Mica. 6. 6.Wherewith shall I come before the Lord? With burnt offerings, and Calues of a yeare old? Will the Lord be pleased with thousands of Rammes, or with ten thousand riuers of Oyle? Shall I giuegive my fyrst borne for my transgression, the fruite of my body for the sinne of my soule? No, learne an other Oblation. God hath shewed thee, O man, what is good; and what doth hee require of thee, but to Doe iustly, and to louelove mercy, and to walke humbly with thy God?
The Poet could aske the Priest,Pers. In Templo quid facit aurum? Hee bids them bring Compositum ius, fas que animi, &c. Put these into my hands, et farre litabo. Lay vponupon the Altar of your Heart Fayth, Repentance, Obedience, Patience, Humilitie, Chastitie, Charitie; Bona pignora mentis, and cons…crate these to the Lord.
When the searcher of the Reynes shall finde a carkas of Religion without a quickning Spirit, hee will turne his countenance from it. Beastes dyed when they were sacrificed: Men cannot liue vnles they be sacrificed.
The Oracle answered, to him that demaunded what was the best Sacrifice to please God.
Da medium Lunae, Solem simul, et Canis iram: GiueGive the halfe Moone, the whole Sunne, and the Dogges anger: Which three Characters make COR, Greg.the Heart. Deus non habet gratum offerentem propter munera, sed munera propter offerentem: God values not the Offerer by the Gift, but the Gift by the Offerer. Let not then thy Heart be as dead, as the Beast thou immolatest.
So Peter Martyr expounds Pauls liuing Sacrifice. In Rom, 12.Those things that can moue themselues, are liuing and quicke: they are dead, that cannot stirre themselues, but by others violence. Compelled seruice to God; as to keepe his Statutes, for feare of Mans Statutes, is an vnsound Oblation, not quicke and liuely. God loues a chearefull giuer, and thankes-giuer. Non respicit Deus munera, nisi te talem praestes, qualem te munera promittunt: God regards not thy Giftes, vnlesse thou dost shew thy selfe such a one, as thy Giftes promise thee. Ad te, non munera spectat.
You see the Sacrifice, Deuotion. The Mother hath held vsus long: we will deale more briefly with her Daughters.
Constancie.
THe first borne is Constancie. Bind the Sacrifice. Grace is like a Ring, without end; and the Diamond of this Ring is Constancie.Deut. 6. 8. Deut. 6. T…ou shalt bind my Statutes for a signe vponupon thy hand, and they shall be as frontlets betweene thine eyes. It is the aduice of wisedome Let not merciemercy and truth forsake thee:Pro. 3. 3. Bind them about thy necke, and write them vponupon the Table of thy heart.
The Leafe of a Righteous man neuer fadeth, saith the Psal. If it doth, then Lapsus foliorum, mortificatio arborum, sayth the Glosse. The fall of the leaues will be the death of the Tree. It is to small purpose, to steere the vessell safe through the maine, and splitte her within a league of the Hauen. To put your hand to the Plow, and thriue well in the best husbandry; and with Demas to looke backe.
Vincenti dabitur; and fulfilled Holin…sse wear…s the Crowne. Some hauehave deriued Sanctum, Ren. 2. & 3.quasi sancitum; an established Nature. All Vertues run in a race: onelyonly one winneth the Garland, the Image of eternitie, happy Constancie. Wisedome is a tree of Life to them that lay hold on her: and blessed is hee that retaines her: Pro. 3. 18.Therefore, Make sure your Election; Fast bind, fast find: Bind the Sacrifice.
Feruencie.
THe next D…ughter of this righteous generation, is Feruencie. Binde the Sacrifice with C…rdes. Thou canst not make Heauen too sute. Men vse to bind the World to them, faster then the Philistines Sampson, or the Iaylor his f…gitiue Prisoner, with Cordes, with Cordes of Yron; that it may not start from them, and run away.
Riches is knowne to be wild Bedlam; therefore they will keepe it in Bonds. They bind their Lands with Intailes, their Goods with Walles, their Monyes with Obligations, that on no condition they may giuegive them the slippe: But they care not how loose the Conscience be: they that giuegive libertie enough, euen to licentiousnes.
But the Sacrifice of Deuotion must be bound with Cords: a Corde of louelove, a Corde of feare, a Corde of fayth; and this threefold Coard is not easily broken.Eccle 4. 12.
Wisedome.
A third Daughter, and one of the beautifullest, is Wisedome. Bind the Sacr…fice with Cords to the Altar. Rectified Deuotion, is specially acceptable.
A man may be deuoute enough: too much, when their zeale is like the horne in the Vnicorns head: it doth more hurt then good. You would not hauehave wished Baal Priests doe more for their Maister: loe, the gashes and mouthes of their selfe-giuen wounds, speake their forwardnesse: they wanted a Lampe of direction, to Guide it to Gods Altar.
Aristotl… e…lls Discretion,Eth Lib. 6. Cap. 5. virtutum normam et form…m: the eye of the soule, the soule of vertue. I would to God, some amongst vsus had one Dramme of this grace, mingled with their whole handfuls of zeale. It would a little Coole the preter naturall heate of the slng-brand fraternitie; as one wittily calleth them.
Hollerius writes of an Italian, that by often smelling to the herbe Basil, had Scorpions bred in his braine. Proud Faction is the weed they so much smell on, and make poesies of, that the serpents bred in their braines, doe stinge and wound the bosome of the Church. These Binde, and with Cordes, but not to the Altar, Deuotion is not their scope, but distraction. O may the spirit of meeknesse Binde their Sacrifice to the Altar: direct their zeale with Discretion, to the glory of God. And let vsus eueryevery one say resolutely with Daui…: I will wa…h my hands in innocencie, Psal. 26. 6.O Lord; and so will I compasse thine Altar. Wisedome is a faire Daughter in this Progenie. Bind the Sacrifice with Cords to the Altar.
Confidence.
THe youngest Daughter of this faire Sister-hood, is Fayth. Copious matter of Discourse might heere be offred mee, about the site, matter, fashion, of the Altar; and to what purpose these foure Hornes of the Altar serued: Binde the Sacrifice with Cordes to the Hornes of the Altar.
Perhappes many precious Mines of mysteries might here be found out, which I digg not for. Among diuerse other ends I find, that these Hornes of the Altar were for Refuge; & guilty men did flie vntounto them for feare of the Law.1. King. 1. 50. Adoniah feared because of Salomon, and arose, and went, and caught hold on the Hornes of the Altar. So Ioab in the next Chapter,ver. 28. Fled to the Tabernacle of the Lord, and caught hold on the Hornes of the Altar. They fled thither in a hopefull confidence of merciemercy.
Christ is our Altar, Hebr. 13. 10.Heb. 13. his Merites the Hornes of the Altar. By him therefore let vsus offer the sacrifice of Prayse to God continually, ver. 15.that is, the fruite of our lippes, giuing thankes to his name. Our Fayth must catch hold on these Hornes, Christes merites, that is, our Sacrifice may be acceptable.
The Law of God shall surprise vsus, and the Sword of eternall death shall kill vsus, if wee bind not our Sacrifice to the Hornes of the Altar: if wee rest not vponupon the all-sufficient Merites of Iesus Christ.
This is the Mother of her, whose Daughter shee is. It may be sayd of these, as the Poet of Yce and Water; the Mother bringes foorth the Daughter, & the Daughter bringes foorth the Mother.
All her Sisters are beholding to her: Neuer a Damos…ll of Israel dares enter Ahashuerosh Court, but she; She alone must bring all graces to the Hornes of the Altar. O blessed Fayth: Many Daughters hauehave done vertuosly, but thou excellest them all. Pro. 31. 29.Bind then the Sacrifie with Cordes, euen vntounto the Hornes of the Altar.
YOu heare the Mother and her Children: These are the Daughters that true Deuotion bringeth foorth. Compare wee our Progenie with these, and wee shall find, that we bring foorth Daughters of another countenance.
Distinguish this Land of ours (let the word Diuide, be held heresie in manners) into foure CC: Court, Citie, Countrey, Church.
The Court may be sayd to hauehave three Daughters; as Fulco boldly told Richard the first:Acts & Monu pag. 252. which are vicious, & of a wicked disposition. The King answered, He had no Daughters at all. Fulco sayd, hee cherished three in his Court that were no better then Strumpets; and therefore wished him timely to prouide them Husbands, or else they would vndoe him, and his Realme. The angry King would hauehave them named. Fulco told him, they were Pride, Auarice, and Luxurie. The blushing, penitent, and discreet Prince confessed, and resolued to bestow them. So he gaue Pride to the Templars, Auarice to the Cistercians Monkes, & Luxurie to the Popish Prelates: the like matches, as fitter then in England could not be found for them.
The Citie hath foure Daughters too: Fraude, Hypocrisie, Vsurie, Sensualitie. Let mee say; the breeding and indulgence to such Daughters, shame you. Shall I tell you how to cast them away vponupon Husbands? Marry Fraude to the profest Cheaters. Bestow Vsurie vponupon the Brokers. Banish Sensualitie to the Forrest, to see if any Beast will take it vp. And for Hypocrisie, wedde it to the braine-sicke Separatist, though you send it to them with a letter of Mart to Amsterdam.
The Countrey hath three Daughters; Ignorance, Vncharitablenesse, and Ill-custome: Ignorance they might bestow on the Papistes, they will make much of it. Let them send Vncharitablenesse to the Sauages and Saracens. And Ill-custome to the Iewes, who will rather keepe their Customes, then their Sauiour.
For the Church; wee hauehave but two Children, and those none of our owne breeding neither; though wee are faine to bring them vp with patience, Pouerti…, and Contempt: and take'hem who will, so wee were ridde of them.
These are not the Daughters of Deuotion, but the wretched brood of our Indeuotion.
There are amongst vsus,
1. Some that will not Bind.
2. Some that will Bind, but not with Cordes.
3. Some that will Bind with Cordes, but not the Sacrifice.
4. Some that will Bind the Sacrifice with Cordes, but not to the Alter.
5. Some that will Bind the Sacrifice with Cordes to the Altar, but not to the Hornes of the Altar.
1. Some will not Bind; nay they will not be bound. There are so many Religions in the world, that they will be tyed to none of them. Such a one is like a loose Tooth in the head, of litle vse, of much trouble. Their trepidations are more shaking then cold Ague-fi…tes: their staggers worse then a Drunkards.
A Fether in the Ayre, a Fane on the House, a Cockboate in the Sea, are lesse inconstant. The course of a Dolphin in the Water, of a Buzzard in the Ayre, of a Whore in the Citie, is more certaine. They are full of farraginous and bullimong mixtures: powre them foorth into libertie, and they run wilder then Quick siluer on a table.
But let a good man be (as Iohn Bap was commended by our Sauiour) No Reed shaken with the Winde: Let our Actions hauehave ballace, our Affections ballance: bee wee none of those, that will not Binde.
2. Some will Binde, but not with Cordes: they will take on them an outward profession, but not be feruent in it. they will not binde themselues to Deuotion, as the Philistines bound Sampson, Iud. 16.with new Withes, or with new Ropes; but onelyonly with a Rush, or a Haire, or a twine Threed of coldnesse.
A Sermon or a Masse, is all one to them; they come with equall deuotion to either. All the Religion in the World with these Gergesens, is not worth a slitch of Bacon:Ier. 44. 17. For handfulles of Barley, and morselles of Bread, you may winne them to worship the Queene of Heauen.
Their lukewarmenesse is so offensiue, that they trouble all stomaches: GOD shall sp…e them out of the Church: the earth shall spue them into the Graue, and the Graue shall spue them into Hell.
3. Some will Binde, and with Cordes; but not the Sacrifice. Such are the vtterly irreligious, the openly prophane. They hauehave their Cordes to binde; but they will not meddle with the Sacrifice, Deuotion. The Prophet Esay giues them a Vae for their labour.
Woe vntounto them that draw Iniquitie with cordes of Vanitie; Eay. 5. 18.and sinne, as it were with a Cart-rope. But in a iust quittance for their strong-haled wickednesse, they draw on their owne destruction with Cordes, and damnation, as it were with a Cart-rope. Pro. 5. 22.So those Funcs peccatorum, that Salomon speakes of, shall be rewarded: His owne iniquities shall take the wicked himselfe, and he shall be holden with the Cordes of his sinnes. There is such a concatenation of their wickednesse, rioting, swearing, drunkennesse, whoredome, that at last the Cordes end reaches to Hell.
Their whole life is but like a Fire-worke, that runnes along the Rope of wickednesse, till at last it goes out in the Graue, and is rekindled in the slaming Pitte. They bind sinne sure to them selues with Cordes; and with the same Cordes the Deuill Bindes them as fast to him: they shall speed as himselfe doth, and be at last Bound with the Cordes, or Chai…es of darknesse.
The Magistrate should doe well (in meane time) to Bind them with Materiall Cordes, of seuere punishments. Chaine vp their feete from Brothell-houses, Manacle their hands from slaughters; giuegive them the Cordes of Correction, least at last by a Corde they depart the world.
The three spetiall Twists of this Corde, are Drunkennesse, Whoredome, Cossenage. If you could vntwine these three, and seperate them; there were some hope of breaking them all. You say, on their deprehention they hauehave sure punishment: be as carefull to finde them out. But it is reported, you hauehave rowsed these sins from their old nests, and sent them home to your owne houses. Cheating winds into some of your owne shops: Adulterie creepes into some of your owne Chambers. And I know not how, somtimes Iustices & Magistrates hauehave whipt Drunkennesse out of the Alehouse into their owne Cellers.
There is one amongst vsus that is a terrible Binder; and that's the vsurer. Hee Binds strangely, strongly, with the Cordes of obligations. You know he that enters into obligation, is sayd to come into Bonds; it is all one, into Cordes. This mans whole life is spent in tying of knots: his profession is Cordage. And for this cause he is belou'd of the Cord-makers, for setting them on worke; and of no body else.
This fellow Bindes, but he'l neare Bind the Sacrifice: his conscience shall be loose enough. I could say much to this Binder, if there were any hope of him. But I remember a true story, that a friend told me of an Vsurer. There was a Godly Preacher in his Parish, that did beate downe with all iust conuictions, and honest reproofes that sinne. Many Vsurers flocked to his Church, because he was a man of note. Among the rest, this Vsurer did bid him often to dinner, and vsed him very kindly. Not long after this Preacher began to forbeare Vsurie; not in any conniuence or partiallitie; but because he had dealt plentyfully with it; and now his Text led him not to it.
Now begins the Vsurer to be heauy, sorrowing and discontent; And turned his former kindnesse into fullennesse. The Preacher must needs obserue it, and boldly asked him the reasons of this sodaine auersion. The Vsurer replyed. If you had held on your first Course to in…eigh against Vsurie, I had some hope you would ha…e put all the Vsurers downe; and so I should hauehave had the better Vent and Custome for my Mony. For my part, say what you will, I neuer meant to leaue it: But I should hauehave been beholding to you, if you could hauehave made me an Vsurer alone. You see the hope of an Vsurers Conuersion.
But I would to God, that eueryevery one thus bound with the Corde of his Wickednesse, would consider, that so long as a Corde is whole, it is not easily broken: but vntwist it, & lay it threed by threed, and you my quickly snappe it a sunder. Beloued, first vntwine the Corde of your sinnes by serious consideration, and then you may easily breake them off by Repentance.
4. Some 1. will Binde, 2. with Cords, 3. yea and the Sacrifice, 4. but not to the Altar. There are many of these in our Land: they binde the Sacrifice exceeding fast to Themselues, not to the Altar. All the Altaragia, the dues that belong to them that serue at Gods Altar, and which the Lawes of God and man Bound to the Altar, they hauehave loosned, and Bound to themselues, and their heires.
These Bind the Sacrifice, and with Cordes; but not to the right place. Nay, I would to God, they would Binde no more; But now the fashion is to hold God to Custome: & if a poore Minister demand those remanents, which are left to the Altar, he is ou…rthrowne by Custome. Oh the pittie of God, that England-should hauehave any such Custome:
And for you, that neuer thinke your selues well, but when you hauehave Bound the Sacrifice to your selues: and imagine that the Milke or Fleece of your Flocks, which God hath tyth'd for himselfe, is too good for the Minister; and will either act…, or armis, with force of Law, or craft of Coosening, keepe it to your selues; that will plead the rate of a penny in Law, for a pound in concience: Chop and change your Sheepe, to defraude Christ of his Tenth sleece: know that as you Bin…e the Sacrifice from the Altar, so you shall hauehave no comfort by the Altar, but the Iustice of God shall Binde you from his merciemercy. Though you may repent: which if you restore not, is impossible: and your restitution is improbable; yet for the present, the Deuill hath Eleuen poynts of the Law against you; that is, Possession.
5. Lastly, some. 1. Binde. 2. The Sacrifie. 3. With Cordes. 4. To the Altar. 5 But not to the Hornes of the Alter. These are deficient in a spetiall degree of Deuotion, Fayth. They hauehave many good morall vertues; but they want that, which should make both their vertues and themselues acceptable to God; Fayth in his Sonne Iesus Christ. It is a vaine Deuotion, whence this is excluded: The Law finds no workes righteous. But Quod Lex operum min…do imperat, L…x s…dei credendo impe…rat: What the Law of Workes commanded with the threatning, the Law of Faith obtaines by beleeuing: Affie we then the merites of our blessed Sauiour, who is our only Re…u…e; and take fast hold on the Hornes of the Altar. Bind the Sacrifice with Cordes euen vntounto the Horn… of the Altar
The Summe.
TO gather these scattered Branches to their Roote; now wee hauehave cast ouer the particulars, let vsus Summe them. The Summe is our Thankefulnesse: Binde the Sacrifice with Cordes, &c.
Ingratitude hath been euer held a Monster, a preternaturall thing: one of those priuations and def…ciencies which God neuer made, but the deuill thrust in vponupon the absence of the positiue and primitiue vertues. Here vponupon wee call an Ingratefull person, an vnnaturall man.
No man wonders at Dogges, and Wol…, and Foxes; but at Satyres and Centaures, and such Monsters in nature, all gaze vponupon. Ebrietie, Adulterie, Auarice (though equally hainous) are lesse odious; because they hauehave Nature and Custome on their sides. But an Vnthankefull person named, we all detest, as a sole…isme in sense, a paradoxe in maners, a prodigie in nature.
To demonstrate this sinne to be so farre from humanitie, that the very Beastes abhorre it. There is a St…ry of a poore man, that went often to a Forrest to gather Stickes; where sodainely one day, hee heard the voyce of a man in distresse: making towards it, hee found a rich Neighbour falne into a deepe Pitte; and togeather with him an Ape, a Lyon, and a Serpent: hee made his moane, being endangerd both of the Pitte, and of the Beastes: Pittie and Charitie mooued the poore man to helpe the rich, and that seldome mooues the rich to helpe the poore; Hee lets downe the Corde, wherewith hee bound his Stickes, and vp comes the Ape: Againe hee puts for the man, and the Lyon ascendes: A third offer hee makes, and the Serpent takes the aduantage: last hee draweth vp the man; who freed by his helpe from instant death, promised him a bountious requitall, if on the next day he did visit him. The poore man affying his word, came to him accordingly, in a hopefull expectation of reward. But now the rich man would not know him; hee hath forgotten that euer hee stood in any need of him, and impudently denies him any recompence. The discomforted poore man is faine to trauell the Forrest againe for his Fuell, where the Ape spying him, had ready broken with his teeth and nailes, Stickes enough for his burden: there was his vtmost Gratitude. Another day comming, the Lyon approcheth him, prese…ting to him diuers laden Camelles; which driuing home, and disburdening, hee found precious Treasure, that enriched him. A third time vponupon other occasions trauelling the Forrest, the Serpen… creeping salutes him with a Precious stone in her mouth, letting it fall at her sauers feete. The intent of the Fable is to demonstrate, that Beastes and Serpents condemne Man of Ingratitude.
You will say, this is but a fiction: then heare a truth. Esay 1.Esay 1. 3. The Oxe knoweth his owner, and the Asse his Maisters Scrippe: but Israel doth not know, my people doth not consider. The very Beast looketh to his Maisters hand that feeds him.
This vice is so horrible, that God need not sit to iudge it; the Diuell himselfe will condemne it: When hee reasoned with God about Iob, Iob. 1. 10.hee pleades that God had set a Hedge about him, and blessed the worke of his hands: And therefore implies, Doth Iob serue God for naught? If hee will be Vnthankefull to a God so kind, Satan himsel…e will censure him. It must needes be a horred sinne, that the Diuell taxeth and abominates. If wee be vnthankefull, wee are sure to be condemned: for if God would not condemne it, the Diuell will. An V…grat…full man then (in some sort) is worse then the Diuell.
Men and Brethren, let vsus be Thankefull: Let our Meditations trauell with Da…id in the 148.ver. 1. Psalme, first vp into Heauen. Euen the very Heauens and heights prayse him. Psal. 14…. 2.And those blessed Angels in his Court sing his Glory. Descend we then by the celestiall bodyes, and we shall find the Sunne, ver. 3.Moone, and all the Starres of light, praysing him. Passe we by the Waters, which the Makers decree hath confined there,4. and wee shall heare those Praysing him. A litle lower, we shall perceiue the Meteors, and vpper Elements;8. the Fire and Hayle, Snow and Vapour, magnifying him: euen the Winde and Storme, fulfilling his wo…d. Fall we vponupon the Center, the very Earth; wee shall heare the Beastes and Cattle, Mountaines and Hilles, fruitfull Trees and all Cedars, extolling his Name. The chirping Birdes sing sweete Psalmes and Carols to their Creators prayse, eueryevery Morning when they rise, eueryevery Euening ere they goe to rest. Not so much as the very Creeping thinges, sayth the Psalmist; the noysome Dragons, and crawling Serpents in the deepes, but they doe, in a sort, blesse their Maker. Let not then Man, the first fruites of his Creatures, for whose seruice all the rest were made, be vnthankfull. If these, much more let all Kinges of the earth, ver. 11. 12.and all people: Princes, and all Iudges of the World: Young men and Maydens, Old men and Children, prayse the Name of the Lord.
There are some,Iob. 31. 27. that Kisse their owne handes, for eueryevery good turnes that befalls them. God giueth them blessings, and their owne witte or strength hath the praise. Other receiue them but as due debt, as if God were obliged to them. But alasse! What hast thou (O man, that is good) that thou hast not receiued? Thou hast not a ragge to thy backe, nor a bitte to thy Belly, nor a good haire on thy head, nor a good thought in thy heart, but God giueth it.
Our euils are properly our owne.Hug… Omnia mea mala p… re sunt mala, et mea sunt. Omnia mea bona pure, suut bona et mea no… sunt: All my euills are truly euill and mine owne. All my good things are truly good, but none of my owne. Now is not the Authour of all good, good enough to be remembred? When the Benefites are gotten, must the benefactor be forgotten? And shall Thankes waxe old, whiles giftes are new? Boni siquid habeo, a Deo sumpsi, Aug.non a me proesumpsi. Shall we then set the receauers in the place of the Giuer, and worship our selues?
This is a Sacrilegious theft. The stealing of temporall goodes may be requited with restitution: but the purloyning of Gods glory can neuer be answered. These are subtle Theeues: for though Heauen be sure and secure enough from violent robbers, yet these by a wylie insidiation enter into it, and robbe God of his Honour. Other Theeues steale for necessitie; and but from their equals, men. These filch from God his holy right, and that out of a scornefull pride.
It would heere be examined, whether England hath any ground in it guilty of this barren Ingratitude? If I should fall to discoursing the fauours of GOD, rained in such plentifull showers vponupon vsus; our peace, plentie, tranquilitie, and all those giftes of his Left hand; togeather with that grace of his Right, which blesseth all the rest, and without which they were but a Summer without a Spring; full of heate, but infertile; the Gospell: you would say, Satis haec, wee hauehave heard this often enough. Ad nauseam vsque: A Sermon of such repetition is but like a sute of the old make. Your curious eares are too fine for such recognitions. You thinke wee neuer speake of these things, but for want of other matter.
The wonders, which God wrought in Egipt by Mose…, in Canaan by Iosuah, were commanded to be proclaimed to all succeeding generations. How many Psalmes did this sweet Singer of Israel compose of this subiect? How many excellent Sermons did the Prophets preach when they had no other ground or Text, but those principles? … did the people sling away from before the Pulpits, with; Wee hauehave heard these thinges often enough: they are tedious.
Gods mercies to vsus shall vie waight and number with theirs. We are if not their paralell; yet their second in the fauours of Heauen. God hath hedged vsus in with his prouidence, and compassed vsus about with songs of deliuerance. We are the Plant of his owne hand, & he continually waters vsus with the sauing shewers of his Gospell. Wee need not trauell to our neighbours Cisterns; eueryevery man hath his owne Well; and such a Wel, as yeelds the Water of life, if we would bring Buckets with vsus; Eares of attention, and Hearts of retention to draw it out withall. What Nation so farre as the World is Christned, hath so many learned Diuines? Neither is this Learning like a Coale burning to themselues, but a bright Lampe shining to vsus: Euen those reuerend Fathers, that sit at the Sterne of the Church, and charge their mindes with her greatest troubles, are yet continually preaching to some particular Congregation. It cannot be denied, but the Lord hath shewed vsus Light.
Now where be the Fruites that he must looke for? I dare scarcely enter into this search; as the Elephant refuseth to drinke in a cleare Water, least he should see his owne deformitie. I feare to finde the respondencie of the deedes of Darkenesse. I know, God hath his number amongst vsus; I hope it is not small. God eueryevery day increase it, to his glory, and the Churches comfort. Let mee hauehave freedome to speake generally.
Beloued, our liues shame vsus. If men and Angels should hold their peace, our owne open, and manifest iniquities will proclaime vsus vnthankefull. Fraude in our houses, Drunkennesse in our streetes, Oppression in our feelds Adulterie in corners, Iniustice on seates, Impietie in our Temples, Rapine vponupon our Temples, deuastation of our Temples; at least, of the meanes that God hath giuen them. These, these are the fruites, too many of vsus returne for Gods mercies. Thus, thus doe wee adorne the Gospell.
The greatnesse of Gods kindnesse to vsus, we striue to match with our vnkindnesse to God. He that in his owne person stood for our defence, and bore the heate and burden of the day for vsus, hath this requital…, to hauehave his cause put off to others. Wee dare not stand for his glory. Could we else brooke his holy dayes profaned, holy name abused, holy Church despised, his …e…ants impouerished; if we were as kind to him, as he is to vsus?
Whereas eueryevery man hath a Charge for Gods glory, we put it off from one to another. The poore man to the Rich, and sayes he should looke to these disorders: the Rich man to the Minister: the Minister after a hearty dehortation to the Magistrate. But still wickednesse holds vp the head, and the heate of rebellion is not qualyfied.
It is storyed of a Certaine King, that fighting a desperate Battaile, for the recouerie of his Daughter, iniuriously stolne from him; found ill successe, and the day vtterly against him. Till by the faythfull vallour of a strange Prince, disguised in the habit of a meane Souldiers, (that pittied his losse, and bore louelove to his Daugter) he recouered both her, and victorie: The Prince interposing himselfe to hazard of death, & many wounds, for the others redemption. Not long after this Prince receiued some wrong concerning his Honour, which he deseruedly prized: He made his complaint to the King, and besought him to giuegive a just censure of his cause. The forgetfull King put him ouer to a Iudge. The Prince replyes; O King, when thou wast lost, I endangered my selfe for thy rescue: I did not bid another saue thee, but I saued thee my self. Loe, the skarres of those wounds I bore, to free thee and thy state from ineuitable ruine: And now my sute is before thee, dost thou shuffle me off to, another?
Such was our case; Sathan had stolne our deare daughter, our soule: in vaine we labourd a recouerie: principalyties and Powers were against vsus, weakenesse and wretchednesse on our sides. Christ the Sunne of God tooke pittie on vsus: and though hee were an eternall Prince of Peace, disguised himselfe in the habite of a common Souldier; Induens formam serui, putting on him the likenesse of a Seruant, Psal. 2. 7.vndertooke this Warre against our two strong enemies; set himselfe betwixt vsus and death, bore those woundes, which should hauehave lighted on vsus. By no Angell, nor Saint; by no Gold or precious Minerals, did hee redeeme vsus; but by his owne grieuous sufferings. Now his Glory is in question: his Name, his Honour is abused, deare to him as his owne Maiestie: Wee stand by, and behold it; hee appeales to our censure, remembers vsus of the Wounds, Passions, Sorrowes, hee endured for vsus: Wee put him off from one to another, and let the cause of him that saued vsus, fall to a losse. Who shall plead for our Ingratitude? Heauen and earth, Sunne and Starres, Orbes and Elements, Angels and Deuills will cry shame vponupon vsus.
If we aske now, as the Wicked will at the latter day; Lord, Math 25.When saw wee thee hungry, and did not feed thee? When naked, and did not cloth thee? When was thy cause before vsus, which wee defended not? I answere; any day, eueryevery day. When wee heare Swearers wound and teare his holy Name in peeces: when wee see Idolaters giuegive his Honour to Carued or painted Blockes: When Ruffians speake contemptibly of his holy rites; when his Saboths, Sacraments, word, Ministers are vilipended; our selues standing by with a guiltie silence. Oh which of vsus hath not beene Guiltie of this Ingratitude?
It was the exprobation of Athens, that shee suffred those men to die in exile, ignominie, obliuion, that with their vertuous endeauours had reared her vp on the Pillars of Fame. Miltiades, Aristides, Solon, Phocion; Vbi vixerunt, Vbi iacent? Where liued they? where lye they? Their worthy Actes gaue glory to that Citie, and that Cittie couerd them with the inglorious dust of obscuritie. So the Lord Iesus had made vsus liue that were dead, and we doe, what we can, to let his lining name dye amongst vsus.
The Grecians had a Prouerbe amongst them, against them.
Pro meritis male tractarunt Agamemnona Gra…i. Agamemnon for the Honour of Greece, had done great seruice to the conquest and subuersion o… Troy. And when he came home, was Slaine by his owne Wife Clitemnestra, by the helpe of Aegistus the adulterer. Christ loued vsus as his Wife, endowed vsus with all his owne Riches; Conquers Troy for vsus, subdues all our Enemies and returning home, when he expects to finde peace, and kind entertainment in our hearts; we fall to vexing and wounding him; forsaking his louelove, and cleauing to the world in a Cursed Adulterie. So
Dulcem pro meritis tractamus acerrime Christum., So bitterly doe we requite our sweete Sauiour, for his mercies.
Scipio had made Rome Lady of Affricke And comming home with Triumph ouer that and Hanibal, the Senate banished him into a bace village. where dying he commanded this sculpture to be engrauen on his Tombe. Ingrata Patria, ne ossa quidem mea habes. Vnthankfull Countrey, thou hast not so much as my very bones. Many and mightie deliuerances hath the Lord giuen vsus.
From furious Amal…kites, that came with a Nauy as they bragg'd, able to fetch away our Land in Turues.
From an angry and raging Pestilence that turned the popular Streetes of this Cittie into solitude.
From a Treason wherein men conspired with Deuils: for Hell was brought vp to their coniurations; and a whole brewing of that salt Sulphure was tunn'd vp in Barrels for vsus to drinke.
Behold, and kisse the feete of his MercieMercy, wee are deliuered by Iesus Christ from all these miseries and mischiefes. Oh let vsus not voluntarily call vponupon ourselues, a worse then all these, our owne Vnthankefulnesse. Let not Christ say, Ingrat… Anglia, ne ossa quidem mea habes: Vnthankefull England, thou hast not so much as (my bones) the prints, and sensible impressions of these fauours in thy memorie. Thou hast shut thy Sauiour out of thy minde, and buried him in neglectfull obliuion. Take heed, least in a iust quittance, hee exclude thee from his thoughts, and forget to do thee any more good: Least he take away his Name, his Glory, his Light, his Gospell, from thee; and bestow it on those vnchristned borders, where now his great Maiestie is not adored.
How iustly might hee leaue vsus in our former wretchednesse? There is a pretty Fable, the morall of it will profitably fitte our present Discourse. A Serpent accidentally inclosed, betwixt two great Stones, that hee could no way es extricate himselfe; made his moane to a man passing by to deliuer him. The man with much force remooued the Stone, and set him free. The Serpent now, feeling his libertie, thus bespake his deliuerer. I confesse, you hauehave done mee a kindnesse in helping me out, being almost famished: But now I am out, my hunger is so violent, that I must needes take the benefite of my fortune, and deuoure you. The man vrged his Ingratitude; but to no purpose, for the Serpent would eate him. Instantly hee spied an Asse comming, and desired the Serpent to put it to his iudgement. The Serpent was contented, knowing that the Asse durst not but condemne the man for his prey, least hee endangered himselfe. The case was pleaded on both sides; the Man vrging his kindnesse, the Serpent his hunger: But the Asse gaue iudgement on the Serpents side; who is now ready to set on the Man. Hereupon flyes by an Eagle, to whom the Man appealed for Iudgement in this controuersie. The Eagle hearing the cause debated, demanded of the Serpent, if hee could hauehave freed himselfe, without the mans ayde? The Serpent answered affirmatiuely, and sayd, it was onelyonly his policie, by this tricke to get the Man within his reach. The Eagle desires to see the place: the Man shewes it. The Eagle bids the Serpent goe into the hole againe for more certaine demonstration. The Serpent doth so; and the Man remooues the other Stone, as it was before, and reincloseth the Serpent. The Eagle now bids the Serpent deliuer himselfe: Hee replied, hee could not. Then (quoth the Eagle) this is my iudgement: The next time the Man lets thee foorth, doe thou take him for thy prey, and eate him.
It cannot be denyed, but wee were once surer in Satans hold, then this Serpent is imagin'd to be betweene the Stones. The Man Christ Iesus in pittie redeemed vsus, and gaue vsus libertie: Wee are no sooner out, but we fall to deuoure him; to make his poore members, his poore Ministers our Prey; to wound his Name with Blasphemies, to steale his Goods with Sacriledge; and to giuegive his Honour either to other Creatures, or to our owne Wittes… as if we could hauehave deliuered our selues. Let any be Iudge but the Asse, our owne flesh & blood; and we are sure to be condemned for Ingratitude But if Christ should in his Iustice, put vsus againe into our former hole; leaue vsus in the power of Satan, Who would not say with the Eagle, The next time hee sets vsus free, let vsus take him for our bootie, and deuo…e our Redeemer.
It is recorded of Alexander, an Emperour famoused for his liberalitie: and of Iulius Caesar, no lesse commended for his patience: that the former would neuer giuegive, nor the other forgiue an Ingratefull person. Wretched were wee, if the Lord should with-hold from vsus either of these Mercies. If he should shut vp the Flud-gates of his Bountie, and cease giuing: or locke vp the Treasure-house of his MercieMercy, and leaue forgiuing. If hee should neither Donare bona sua, nor Condonare mala nostra; woe vntounto vsus: Wee might curse our Births, or rather our Ingratitude.
Wee hope still, God will be mercifull to vsus for Christ his sake: So God of vsus, hee hopes wee will be obedient to him for Christ his sake. Petimusque, damus que vicissim: As wee expect, God should saue vsus for the merites of his Sonne: So God expectes, wee should serue him for the merites of his Sonne. If the bitter sufferings, and heart-blood of Iesus, cannot get of vsus the forbearance of Iniquitie; How shall it get for vsus the forgiuenesse of Iniquitie? As wee intreat God, for his MercieMercy, to bee good to vsus: So God intreats vsus, for his MercieMercy, to bee good to him; and therein most good to our selues.
O let that Goodnesse, that reconciles vsus both, preuaile with vsus both. With God, to blesse vsus by his bountifulnesse: With vsus, to blesse God by our Thankefulnesse. What should I say? For Iesus Christ his sake, let vsus be Thankefull. It is a good thing to giuegive thankes to the Lord, saith our Psalmist. Psal. 92. ….Good for the vertue of the action: Good for the excellencie of the obiect: Good for the happinesse of the retribution.
For the Action; it is better to Blesse, then to curse. Rom. 12.Rom. 12. 14. Blesse them that persecute you: Blesse, and curse not.
For the Obiect; our Prayses are sung to a most glorious God: one that is Beautie it selfe; and onelyonly worthy to inhabite the prayses of Israel.Psal. 27. 4.
For the Retribution: If wee blesse God, God will blesse vsus: As one notes, that all Dauids Psalmes, were either Hosanna, Gueuat.or Halleluiah; that is, God blesse, or God be blessed. Either a Prayer for MercieMercy, or a Prayse for Merci…. Ascendat …rgo gratia, vt descendat gratia: Fem.For, Gratiarum cessat decursus, vbi recursus non fuerit: Grace will not come downe, vnles Gratitude goe vp. All Riuers runne backe to the Sea, whence they were first deriued.
Let vsus send vp our gifts to God, that hee may sende downe his gifts to vsus. Let vsus not Vti datis, tanquam innatis: But remember that we hold all in Capite, and are sutors to the Court of Heauen; worthy to forfet our estates, if we pay not the quit-rent of Thankefulnesse; acknowledge not Gratitude and Obedience.
God will not long Catulis indulg…r…. Luporum, pamper the Wolues whelps, as the Prouerbe: But he will forget them, that forget him. Wee hauehave a saying from Aristotle. Nec in puerum, nec in senem collocandu… esse beneficium: That our beneficence should not be fixed vponupon a Child, or an Old man: for the Child before he comes to age, will forget it; and the Old man will die, before he can requite it. Are wee all either Children or Old men, that wee either not remember, or not returne Thankefulnes to God for his mercies?Psal 148. 12. Yet saith the Psalmist: Old men, and Children, prayse the Name of the Lord.
With him let vsus then say;Psal. 116. 12. What shall we render to the Lord, for all his Benefites towardes vsus? Dauid was inward with God; yet he studied what Present he should offer him. Hee lights vponupon that, which hee was onelyonly able to giuegive, and God most willing to receaue; Thankefulnesse. I will take the Cuppe of Saluation, and blesse the Name of the Lord. Pray wee then to GOD, to giuegive vsus Thankefullnesse, that wee may giuegive it him. For of our selues wee hauehave not what to giuegive, vnlesse the Lord giuegive vsus, wherewith to giuegive.
Let vsus Shew foorth his louing kindnesse in his Morning, and his faythfulnesse eueryevery Night. Psal. 92. 2.Morning and Euening let vsus prayse him, that hath made the Day for our labour, and the Night for our rest: And that not ex vsu, magis quam sensu, but with a heartie humilitie GiueGive vntounto the Lord the Glory due to his Name: Ps…l. 96. 8.Bring your Sacrifi…e, and come into his Courts. Let no opportunitie steale by neglected: but Reioyce in the Lord, yee righteous: and giuegive thankes at the remembrance of his Holynesse. Psal. 97. 12.No Garment better becomes you; though you hauehave almost put it out of fashion, then to Prayse the Lord: For,Psal. 33. 1. Prayse is comely for the righteous.
Thanksgiuing is the best Sauce to our Meate; and blesseth all the Dishes on the Table.Deut. 8. 10. When thou hast eaten, and art full, thou shalt blesse the Lord thy God. Whether we eate or drinke, worke or rest, let vsus set that golden Poesie on all our labours,Zach. 4. 7. which the Angel to Zachay gaue of the Head-stone: Grace, grace vntounto it. Hee spake pleasant truth, that said: He that riseth from the Table without giuing of thanks, goes his way, & owes for his Ordinary. He is vnthankefull, that is vnmindfull of a benefite: vnthankeful that requites it not: vnthankefull that dissembles it: but most vnthankefull that denies it. Though wee cannot requite Gods fauour, we will neither forget it, nor dissemble it, nor denie it.
I hauehave purposely been liberall in this doctrine: neither beg I pardon for prolixitie: It was necessary for the Text; no lesse for our times. God hath shewed vsus his Light, and wee bring foorth the workes of Darknesse.
We say, we al are thankefull. Our Words will not passe with God, without our Deeds. Our Words are so fickle and false, that wee dare not trust one another without manuscrips: Scriueners must be employed in al our commerce. And shall God take our words, with whom we hauehave broke so often? No beloued, wee must sette our hands to it: and to speake to our capacitie in the Citie; seale it, and deliuer it, as our act and deed: wee must worke that which is good.
I appeale from mens Lippes, to their Liues: Verba rebus probate, sayth Seneca: The forme, the life, the Soule of Thankefulnesse is Obedience. Wee, like blinde Isaac, cannot see your Hearts; but say, Let mee feele thee. my sonne. If your Liues be rugged, like the Hands of Esau, we dare not trust your Voyce, for the Voyce of Iacob. If your deedes be rough, and sensible of rebellion, in vaine you tell vsus, you are Thankefull. It is somewhat that you Enter into his Courts, Psal. 100. 4.and speake good of his Name: But you must also doe good for his Name, and you shall be blessed. I hauehave begun, and will end with a Psalme: O come then,Psal. 95 1, 23. let vsus fing vntounto the Lord; let vsus reioyce to the Rocke of our saluation. Let ve come before his presence with Thankesgiuing, and make a ioyfull noyse to him, with Psalmes. For the Lord is a great God, and a great King aboue all Gods. God is the Lord, that hath shewed vsus Light: binde the Sacrifice with Cords euen to the Hornes of the Altar.
FINIS.