A Peace Offering to God, Sermon

A Peace Offering to God · Sermon

p. 1A PEACE-OFFRING TO GOD: OR, A Thankesgiuing for the Princes safe returne.

1. THESS. 5. 18.

In all things giuegive thankes, for this is the will of God in Christ Iesus our Lord towards you.

MAy an Herauld find out a rich Coat of Armes vngiuen, then may a Diuine meet with a profitable subiect vnhandled.Virtutum laudatissima &c. Sen. Gratitude, a vertue whose p. 2beautie so equally blazeth in the eyes of all, whose name sounds so pleasantly in the eares of all, whose contrary is so odiously censured of all,Basil entitleth an Homily of giuing thanks, but the subiect matter is of bearing afflictions cheerefully. to whom hath it been beholding for so much as a small Tract or Sermon? What Diuine hath bestowed so much cost vponupon it, as to acquaint vsus with the Nature, Kindes, Canons, and Motiues of it? Men I confesse, had the vse of Logicke before the Art was penned; and so Dauid the King of all gratefull persons with other the seruants of God in all ages hauehave in abundant measure expressed their thankfulnesse; yet no man will denie, but that rules, and directions orderly collected, and compiled, doe much conduce to a more liuely and certaine practise, then wilde and vnguided affections; and such helpes Gods Spirit in ordinary despiseth not.

p. 3All that I shall vponupon this sudden and extraordinary cause of publique thankes vndertake, is to bee as the Wheele to the Bird, which with its course noyse setts better Musicke on worke; and out of this short Text of Gratitude, indeuour to bring some light to the dutie enioyned, GiueGive thankes.

Secondly, to shew the extent of it's matter, In all things.

3. To inforce the practise frō this motiue of motiues, For this is the will of God in Christ Iesus our Lord.

Fourthly, to bring it home, and apply it, Towards you.

In handling whereof, if I shall procure any whit the more tribute of thankes and praise to God, I shall attaine that which is the Queene of all causes, the end of my labour; yea, that which is the Queene of all ends, Gods glory.

GiueGive thankes. The nature and p. 4grace of thankfulnesse consists in a kindly reflexion of Honour vponupon the Benefactor for the benefit receiued. Looke what perfection a solid Body giues to the Sunne beames, which hauing obscurely passed thorowe the translucent Ayre, are by it made to rebound with a spreading increase of their lustre and heate. Looke what such an Eccho as the seuen fold porch of Thebes is to the sound of a Trumpet, such is Thankefulnesse to the Benefactor. And therefore in reference to Parents is the summe of pietie; to Equals, of amitie and humanitie; to God, of Religion: yea, the very prime and summe of all Vertues and Duties, because it most directly and fully promotes & atchieues that which is the ende and scope of all the Creators workes and gifts,Psal. 50.Ps 50 His glorie: Hee that praiseth mee, honoureth p. 5mee: and contrariwise,Rom. 1.Rom 1 they glorified not God, neither were thankfull.

To discusse here these Schoole-Quaeries, Vide Thomae secunda secundae quaestione centesima sexia.whether it bee a part of commutatiue or distributiue Iustice, whether a generall vertue or speciall, distinct or confounded with Pietie and Iustice: whether voluntary or bounden; whether of debt and by Law, or meere honestie; whether the innocent or the penitent be more obliged; whether it may ad-equate or surpasse the benefite, were to trouble your heades with frigid subtilties, in stead of warming your hearts with profitable matter. A thankefull man had rather by tenne times learne how to discharge this bond of needfull dutie, then to vntye these knots of curious wit.

To such a one I content my selfe to giuegive the olde Tripartite p. 6rule,Corde, or …, opere, Bradwer…. lib. 2. cap. 23. let him see that his Soule, his Tongue, and his Life beare their parts,Conscientia, lingua, vita. Aug. in Psal. 148.Ps 148 discharge their seuerall offices in glorifying God, that so his thankes being Cordiall, Orall, and Reall, they may bee compleat and accepted of God. And first let them make sure of the first, especially when hee hath to doe with God, the Maker, Searcher, and Iudge of the Spirits, who in these kindes of Offerings loues the fat,Leuit. 3.Lev 3 and the inwards: the deeper and hollower the belly of the Lute or Violl is, the pleasanter is the sound; the fleeter, the more grating and harsh in our eares:By how much spring water is better then plash water, by so much handy hearty, then wordy thanks. the voyce which is made in the mouth is nothing so sweet as that which comes from the depth of the breast. Sing with grace in your hearts is the best tune to all the Psalmes, without which if one could descant with the voyce of p. 7an Angell, hee were but as the sound of a tinckling Cymball. The very Alpha and Omega, the principall and totall of our thanks with God, is as Bernard ends his Epistles and Counsels to one that enquired of him what God required of man, GiueGive mee thy heart, or keepe all to thy selfe. If Beniamin come not, all the rest may stay behind. Vnlesse therfore thou meane to offer the sacrifice of fooles,Tota estimatio ad animuns redit. Sen. and the lippes of calues, begin and end as Dauid his Psalmes,Psalm. 103.Ps 103 My soule praise thou the Lord. Take also Dauids Commentary, And all that is within mee praise his holy name. The first worke is of the vnderstanding to iudge of the worth of the benefite, to consider the vnworthinesse of the receiuer, to studie a Quid retribuam. A foole cannot, and a proud man wil not be thankfull; the first, because hee cannot p. 8estimate and weigh in the ballance of Iudgement, the value of the fauour conferred vponupon him, or through melancholly conceitednesse will not see what God hath done for them. The second because hee conceiues it no more, if not lesse then his due and desert, which is the reason that an Heretique ouerweening the strength of his naturalls, or the merit of his works, cannot be thankfull; which taught Prosper wittily and wisely to entitle his Poems Contra ingratos, without further naming the aduersaries of Gods grace. A rash man cannot bee thankfull, who for a fit onelyonly and brunt, sends vp an extemporary God bee thanked, whereas he ought fixedly, and seriously to studie and deuise how hee might cast most honour vponupon his good God for his bountie to him.

p. 9The second care must be had of the Memory, that a deepe impression bee made, frequent refreshing and refrication bee vsed with Dauids watchword, My soule, forget not all his benefits; which made him write downe his passions, and giuegive his Psalmes the title of Record, or Remembrance. Obliuion is so farre from excusing, that it selfe is the worst kinde of Ingratitude, excluding all hopes of future thankes, and arguing a slight esteeme of fauours past, which so soone hauehave set them behind backe, and out of sight, in some blind corner of the mind. Our Memory is a naturall mother to iniuries, a stepmother to benefits, for the helpe whereof our gratefull forefathers were wont to erect Pillars and Monuments, stampe Coines, giuegive names to Places, dedicate Dayes, and keepe anniuersary Feastes, that so p. 10they might preserue a Vestall fire in their breasts, and not serue God with a flash of ioy and blaze of thankes. A third worke is the warmth of the affections, which if dead and cold, how can any fumes of Incense ascend? Excesse of ioy and gladnesse is in stead of thanks, which the neerer it comes to a rapture and extasie (such an one as Peter was in, when he wot not what hee said; or the Iewes comming out of captiuitie, faring as one in a dreame) the more pleasing it is vntounto God, though it expresse it selfe in abrupt and exorbitant passions and gestures, such as Dauids dauncing vnseemely in foolish Micholls, but most comely and kingly in Gods eies.

These actes of the soule are often all that God requires, but alwaies the best fountaine and spring of thankes, which sets the price p. 11vponupon the Offring; and makes the Turtle of the poore as welcome as the Oxe of the rich, the Cruse and Mite of the Widdow more worth then the Riuers of Oyle and treasures of the wicked.

All this is but intrinsicall and immanent thankes; but Gods fauours are too great for one mans heart to comprehend or requite: and therefore hee will not hauehave them die in the breast of one man, and lye buried in silent admiration, but requires a transitiue expression and publication of them. How many aydes and witnesses doth Dauid summon to assist him in this worke, the Mountaines to leape, the Flouds to make a noise, the Hils to clap ther hands: and which of his musicall Instruments doth hee not call vponupon? Sundry helpes and signes of thankefulnesse hath Nature and Art found out p. 12and vsed; ringing of bells, displaying of banners, pompe and feasting, lights and fires, which while some condemne, they come neere his fault that asked, What meaneth this wast? yet are all these but a poore and sencelesse kinde of sacrifice performed by reasonlesse Deputies, if the thankes determine and end in these without more significant expression. Cheere of the countenance, gestures of the body, leaping and dauncing are but dumbe shewes, the best Interpretour of the minde is the tongue, the glory of man, and glorifier of God. My tongue shall tell of thy wondrous actes▪ and my lips shall neuer cease to publish thy praise. This was all the fee Christ expected for his cures, Goe and tell what God hath done for thee: words seeme to bee a poore and sleight recompence. But Christ (saith p. 13Nazianzene) call'd himselfe the Word, and good words comming from a good heart are of great accompt and force with God and man.

Dauid enuied the Birdes that might in their kinds sing Gods praise in his Courts, and in imitation of them, who set themselues on the highest tops of Trees whence their notes may bee furthest heard, he laboured to spread Gods prayses in the greatest Congregations in Sauls Court, in all Companies hee came in, in the Temple it selfe. By speech one mans heart conueies into another the cheerely conceptions and passions of his soule, and so multiplies praise, and sets others on worke to blesse God wit him, & the more the merrier, & the more mirth the more thankes; the greater the flocke, the cheerelier noise; p. 14the fuller the Quire, the lowder the Musicke, and one cheerely Bird often sets all the flock a chirping; one man showts, and the whole Hoste followes. Iohn heard a voyce from the Throne, saying, Praise yee our God, all his Seruants small and great; and immediatly a noyse as of many waters, and mightie Thunderings, saying, Hallelu-iah, for the Almightie reigneth.

Yet because speech is transient, and of life for the present onelyonly, the Pennes and writings of thankfull men hauehave beene of singular vse to transmit and conuey vntounto Posteritie the noble Acts of God: one generation teaching another to keepe like praises in store, that Gods thankes may bee immortall in Succession, and Propagation. Such fruite may our Statute hauehave in after ages, penned for the perpetuation p. 15of Gods inualuable deliuerance from that Hellish-Powder-plott, were it as duely read as it was prouidently enacted.

When we hauehave giuen God good words,Gregorius moralium vltimo, e 12. it remaines that wee giuegive him not words alone,Per victimas caro aliena, per obedientiam propria voluntas mactatur. but our reall obedience, preferred by God to all our sacrifices: slay not our beasts, but our beastly lusts; giuegive him not our goods, but our selues; not any dead, but a liuing and reasonable sacrifice. Hee that in way of thankefulnesse vowes and performes the mortification of one dareling sinne, the addition of one good dutie, pleaseth God better then Salomon with his twentie thousand Beeues and Sheepe. Would wee know then how wee should perfect our thankes, walke wee with God, let vsus doe righteousnesse, abound in Almes and Prayer; better our Pietie and p. 16Charitie, increase the workes of our callings, bring foorth more fruit in our kindes: for with such sacrifices God is most honoured and best pleased. The Auncient and wonted thankes after victories & blessings, were reformation of vices, remouall of Idols, sanctions and executions of good Lawes, release of debts, bounty to the poore. The life of thankefulnesse consists in the liues of the thankefull;Non sola vox sonet, sed & manus consonet, verbis facta concordent, quando cantas Halleluiah manum porrigas esurienti. Aug in Psal. 149Ps 149 otherwise it is but as one should sing a good song with his Voyce, and play a bad one on his Instrumēt, which would make but a blacke Sanctis, and become such Saints. He that saith, God be thanked with his mouth, and in his life remaines reprobate to eueryevery good worke, hath the shew of thankes, but the power of ingratitude, and is neere the curse of the Fig-tree, full of leaues, aud emptie of fruit; p. 17for God is not mocked with words. Wherefore, O thou vaine man, iustifie thy wordes by thy workes, and thou shalt bee blessed in thy deedes, and God, by the poore, blessed for them, who hath himselfe no neede or profit of our workes: but as great men turnes ouer his fees and thankes to his poore Followers & Seruants, and els vsus in plaine termes, he reckons that done to himself which is done to the least of his; & smels as sweet a sauor of Cornelius his almes, as of his prayers, and counts himselfe as much honoured by a good housekeekeeper as by a Church-frequenter: but best by him that is both in truth, and from faith. A **Canticum nou… & vetus homo male concordāt, cantet canticum nouum, qui noua est creatu a qui nouam praestat obedientiā. Aug. in Psal. 149. cui lingua tua laudes Dei cantillat cuius vita sacrilegium exhalat. Idem in Psa. 23.Ps 149Ps 23new Song becomes not the olde mans mouth, & let him sing a new song that leads a new life, and thats the best harmony and makes the best Musicke in Gods eare.

p. 18In all things. Now I hauehave shewed how thou mayest and must bee thankefull; if thou aske me wherein, or for what, I will aske thee, what thou hast of thine owne, and what of right and desert? If nothing, then In all things giuegive thanks. Wee hauehave heard that a thankefull man needes a good iudgement: but wee shall see that he needs no inuention, if his heart bee in tune, all things will bring matter to hand. Gratitude, is as large as Logicke, that hath for his obiect things that are, and that are not. There bee fauours Priuatiue, and fauours Positiue; there bee good things bestowed, and euils kept from vsus; yea, the very euils that doe betide vsus are turned to our good, and therefore we are bound to giuegive thankes in all, and for All. Not with a Collectiue thankes by lumpe and whole sale, with a God p. 19bee thanked for all his benefits, but distrioutiuely keeping a Bill of the particulars, and duely thanking as we dayly receiue them. This distribution is best made by a iust gradation and Scale of discretion, ascending in our thankes according to the degrees of his fauours.

First, hee will bee praised in all his creatures, whereof wee hauehave the sight or the vse, euen as if we had a proprietie in them: for eueryevery one of vsus hauehave no lesse benefit by the Sunne and Ayre, then if we sawe and breathed alone. The Hebrewes hauehave a Canon, that God would be praised in the least Emmet or Gnat, but magnified in the Elephant and Leuiathan; admired in the Sunne, Moone, Starres, Comets, Earthquakes, Thunders, and such extraordinary workes: the praise of his wisedome and power p. 20lyes asleepe,Ra…mundus in Theologia naturali. and dead in eueryevery Creature, till man actuate and enliues it. The Heauens and the Earth, and all things therein are sayd to praise God; that is, (sayth Augustine) when thou considerest their order and beautie,August in Psal. 48. tua voce clamat, &c.Ps 48 and praisest the inuisible Creator, they praise him with thy vnderstanding and thy voyce, which hauehave none of their owne, but are dumbe and sencelesse.

In all the workes of his prouident administration: and here let publique blessings hauehave the precedency in thy thankes. It's not onelyonly selfe-louelove, but want of Iudgement that makes fooles prize a domesticall and priuate welfare before the Commonwealth, and the good of the Kingdome, which is in it selfe the greater, and would in the long runne be greater to the particular man. Is any cost bestowed p. 21on the priuate cabbin, comparable to the sauing of the whole Ship? The very Heathens reioyced more in their countries good, then in their owne. Let Christians much more praise God for their Kings, Princes, and Rulers, by whose wise gouernment they may liue a quiet life vnderunder their Vines and Figtrees, and in all honesty and godlinesse worship God in their Chappels and Churches.

In all thy personall fauours: among which the priuatiue challenge a place; that is, such euils as passe by ouer thee. Famous is the Story of the good Bishop, that seeing a Toad by the way, lift vp his heart vntounto God, that made him not such a creature. And Chrysostome wills vsus to walke into Hospitalls and Lazar-houses,Chrysost. ad Stagerium. Epist. 3. that by the sight of others miseries, wee may bee occasioned to thanks for p. 22our owne freedome. EueryEvery man that seees another stricken, and himselfe spared, is to keepe a Passeouer for himselfe.

In all the crosses that doe befall vsus; yea, happily more then in them we count and call blessings; to call for afflictions wee hauehave no President, or Precept in Scripture; but to praise God for them, store of both: To count it exceeding ioy, because of the exceeding gaine; to count it an honour that wee are counted worthy to suffer, as the Disciples that leaped and sung after their scourgings; and in this theme Basil spends all his Sermon, which he entitles giuing of thanks in all things.

In all the gifts of God, whether for necessitie or pleasure, of Nature or of Grace, temporall or eternall, more for necessities, then for delicacies, more for thy p. 23bread and water then for thy wine and oyle, for thy clothes then for thy lace and ornaments▪ for thy health more then thy wealth, for thy good name aboue thy Iewels, the goods of thy soule aboue all goods. Plato obserued this order in this thankes, that hee was a man, a Grecian, an Athenian, and Socrates his Scholler. Alphonsus▪ that he was a King, a Philosopher, and a Christian: Theodosius, more that hee was a member of Christ in his Church, then head of the Empire: Paul best of all, Blessed be God that hath blessed vsus with spirituall blessings in heauenly things. One spiritual is better then all corporall, and one eternall then all temporall.

In all thy spirituall blessings, preparations, preuentions, excitations, motions, actes, confirmations, consummations, giuegive all to the p. 24praise of his grace by which thou art that thou art; chiefly in those thou hast most wanted, and earnestly begged, in these let thy praises answere thy prayers. Samuel and Augustine, children of many prayers and feares, were also children of many praises and thanks.

In all and aboue all, for him that is All in all, thankes and praises. For he is worthy who hath redeemed vsus, and made vsus Kings and Priestes vntounto himselfe: and if thanks be the will of God in Iesus Christ towards vsus, then sure I am it is his will, that all thankes bee giuen him for Iesus Christ, in whom all the promises are Yea, and Amen.

In all things, in all times, and in all places; so the very Context implies; pray alwaies, in all things giuegive thanks. Wish with Epictetus, thou wert of the Nightingales vnwearied p. 25spirit, euer to bee singing day and night, at least with Bernard imitate the other Birds, which morning and euening, at the rise and setting of the Sunne omit not to praise their Creator. These must bee constant, set, and inuiolable times. Occasionall times are when benefits are newly receiued, which otherwise soone waxe stale, and putrifie as Fish: no part of the Thankes-offering might bee kept vnspent till the third day. Hezekiah wrote his Song the third day after his recouery: The liuing shall praise thee as I doe this day. And if hee had been as speedy in his thankes after his deliuerance from Ashur, It may bee (sayeth Lauater) his Plate had neuer been carryed into Babylon. All dayes of prosperitie & mirth are seasonable for thanks, as Birds sing more in cleare dayes then in gloomy. Let him that is p. 26sad, pray; and hee that is merrie,Isodor. in Leuit. Theodoret. giuegive thanks. The Iewes three solemne Feastes were to bee kept in three cheerefull sensons▪ he Passeouer, at the first riping of corne; Whitsontide, at the first reaping; Tabernacles, at the ende of Haruest. God loues a cheerfull giuer. Christ willed his Passion should bee remembred when our spirits are refreshed with bread and wine. I will take the cup of Saluation, &c. Our ioy which otherwise is a slippery passion, is then safe and fanctified, when it brings forth thanksgiuing.

Were it hot now superfluous to say, to whom this thankes ought to bee giuen? To whom but to him of whom we hauehave all things? Yet wee had rather change the name, and shift the debt to any saue the right Creditor, ascribing euents to Nature, Destiny, and p. 27Fortune,Vide Senec. lib. 3. rather then to the liuing God; which is as if one should say, he ought no money to Seneca, but to Lucius Annius, which are but blinde names of the same man. What is more common thē to rob God to pay the Instrument? The Fisher sacrificeth to his Net, the Husbandman will thank his dunghill for his crop, rather then him that giues the increase. God allowes some praise to the Instrument. The sword of God, and the sword of Gideon: but when hee heares vsus giuegive more to the meanes then to the Author, hee is iealous, and offended more iustly then Saul with the people for singing of Dauids ten thousand, and Sauls thousand.Gant. 3. Let Saloman hauehave his thousand, and the keeper of the Vine two hundred. Adrian and Verus, Emperors of old, Selimus and Ferdinand of late are taxed in History p. 28for erecting monuments of victory to their horses, forgetting the Lord of Hostes. Let vsus learne of Paul in right downe termes in all things to blesse the Father of our Lord Iesus Christ.

Thus all things inuite vsus to thanks; and yet Paul foreseeing our backwardnesse and excuses, opposeth to them all the will of God in Iesus Christ: For this is the will of God. The vngratefull like vntounto the sluggard, is wittie in finding out pretexts and pretences, making a clogge to hinder, of that which should bee his goad to quicken him. Gods name he will tell you, excels all thankesgiuing, his blessings are innumerable, and why should he attempt impossibilities? and yet the same man in seeking of wealth and honour, will shoot at the fayrest mark, though he take vp his arrow short. Heere vnlesse p. 29hee may doe all, hee will doe nothing at all: but Gods will is thou shouldest doe thy good will, and hee will accept thy will for the deed.Nec deterior si vituperatur, nec malior si laudatur. Bernard. And if thou shouldest say in thy heart, What addition shall my praise make to his honour, that is infinite and selfe-sufficient? was he not as happy before there was a man or Angell to praise him, as since? I might answere with a Schooleman,Raymundus de naturali Theolog. hee counts it an increase ad extra, in the notice and glory of his attributes, though ad intra, in the perfection and excellency of them he cannot increase. But I had rather answere with our Apostle, It is his will. But we hauehave need of his benefits; if hee will allow vsus the profit, we may well allow him the praise; our emptinesse cals for the one, and to his fulnesse belongs the other. Bradwardine as thankfull an English heart as euer p. 30wrote, knits and vntyes the knot thus, Why should I goe about to pay that debt which is vnpayable, and by paying whereof I runne further in debt; for the grace and heart, the will and abilitie to bee thankfull is his gift, and for that I must bee further obliged, as Dauid when hee built the Temple. But GOD forbid, sayeth hee, that I should intangle mine heart in this chaine of Ingratitude, and breake asunder this my bond of thankes, because I cannot vnloose it: let mee rather knowe this to bee my happinesse, to whom I owe much, to owe more; to bee as deepe in his Bookes as I can,Bradvvard. de causa Dei, lib. 3. cap. 23. Gra…issimis gratitudinis vinculis alliger vt gratior & gratior fiam tandem que in gratias gratissimè transformer. who loues to water where hee plants, to heape fauour vponupon fauour, till he ouercome vsus with fauour; to him let mee be euer owing, and euer paying, neuer discharged, but euer becomming more and more thankefull, p. 31till I bee wholly transformed into thankfulnesse, and when all is done, account my selfe indebted and vnprofitable.

For this is Gods will in Iesus Christ. Gods will hath binding authoritie enough, but hee addes a winning word, his will in Christ, commending the dutie to vsus from God by that louely Name. The force of the perswasion is, as if God should say to vsus, Behold, I hauehave so loued you, as to giuegive you my Sonne, and with him all things; and what returne doe I expect? what is my will, but that in all things you giuegive mee thankes in his Name. Thanks is my will, and pleaseth my will, as sweet odours doe mans nostrills. Gratitude needes not, as other Vertues, Letters testimoniall, or commendatory. Dauid often telles vsus, it's comely and louely enough of it p. 32selfe.Molestissimum Istud verbum Rogo. Sen. Prayer is profitable, but praise is honourable: to Aske is a troublesome thing, and a mendicant word implying want, and therefore comes hardly and harshly from vsus; but praise becomes the Angels, yea the Sonne of God, and therefore should be welcome to vsus. It is a grace and praise to him that giues, as well as to him to whom it is giuen. How renowned in all Story hath been the practise of this vertue in Dauid to Ionathans, Abimelechs, and Barzilla's posteritie; in Ioseph to his parents; in Hannah (more honoured for being the Authour of a Song, then the mother of a sonne) in Cromwels to Frescobald, Agrippa to Thaumastus seruant for a cup of cold water in his troubles,Fox Tom 1. Egelred to a Swine-heard: yea, in bruite beasts,aaAgell. li. 10. c. 5. in Lyons,bbPierius lib. 19. Strabo lib 5. Dragons,Philarchus apud Athenaeum. Gesnerus, &c. Eagles, and Faulcons, in Elephants, p. 33Fishes, Dogs: the contrary, most hatefull in Iudas, Achitophel, Pharaohs Butler, &c. not actionable, or finable by any legall or set mulct, as sufficiently censurable, but deseruing, and left to excesse of hatred by Gods Iudgement, and so generally reputed of al, the summe of all disgrace; the worst, yea all that can bee said of a man; say this and say all; the maine sinne of the apostate Angels, and damned Spirits. Thanks the chiefe,Sit illud meditatio frequens in hoc saeculo quod epus erit in futuro. Aug. Psa. 148.Ps 148 if not the whole worke of the glorified Seraphims, who vent and spend all their burning fire in the flames of GODS praise. How cheerefully should wee redeeme time to this blessed worke? which because it is too large to be done in this spanlong life, it shall euer bee doing in that eternitie. What like euidence hath a Saint of GODS free and princely Spirit residing in his heart p. 34and tongue to this Frankincense, and free worke, wherein our ingenuitie is best tryed, not extorted from vsus by our owne necessities, as prayer, nor exacted by Lawe, or drawne by shame or penaltie from vsus, but voluntary, and therefore best testifying vsus to bee of Gods willing people: which grace, where he giues, surely he will confer more of all kindes. For where doe men delight to sowe, but in fertile soyles, where they reape most? Where doe Musitions delight to sound their Instruments, but where the Eccho multiplies thē most in their returne? But our profit is too sordid a motiue for this liberall vertue. Thanks is not thanks, if bribing and eying future fauour, if any thing more then the praise of past bountie, though there should neuer bee need or receipt of any more afterwards. p. 35But our dulnesse hath need of all spurres. Dauid the Nightingale of Israel sets many a thorne to his breast, that vigilant cocke clappeth oft his owne wings. An ingenuous childe desires no more but to know what his father loues. Isaak, if his dyet bee knowen, shall bee sure of Venison enough: and if Saul take delight in Dauids Harpe, he shall not want Musicke. A grateful Courtier desires but to know what the will and pleasure of his Soueraigne is: and this is enough, and aboue all other bonds to a man sensible of the benefits of Creation and Redemption. What else is the difference and preheminence of the Gospell aboue the Lawe, but Thankes the one, and Debt the other? Which made Vrsinus iudiciously giuegive his Booke of Obedience and Good workes the title of Gratitude: which who so p. 36sleights or neglects, vndoes and dissolues the whole bond of perfection, not of Humanitie alone, but of all Christianitie. God abhorring all that wee can doe with other respect or end, bidding the proud man and his merits perish, done in way of desert or pay, onelyonly accepting that which is done in the name of Christ, in way of thankfulnesse for him and his merit, who is the Altar which sanctifies and graceth the gold and the gift to the hornes whereof it is best binding with the cordes of thankes all our offerings: who is the great Master of Requests, hauing a golden Viall ready to offer vp, and commend to his Father all the Incense of his Saints, and to giuegive a sweete odour and perfume vntounto them, making the least Cup of water tendered in his name of precious account, without which p. 37all is abominable: And therefore hee that would set a speciall glosse vponupon his sacrifice of thankes, let him with the acknowledgement of his vilenesse (as Dauid, Who am I and my people?) craue acceptance in his name, in whom God is well pleased: for this is his will in Christ Iesus our Lord, &c.

That Thankes in Thesi and generall is Gods will, it is now out of question: but there is yet another clause in my Text, Towards you, which bidds vsus search, what is Gods will in Hypothesi, in particular. Towards vsus: euen to vswards of this Nation, this Assembly, towards thee and mee, all and eueryevery one of vsus ioyntly and seuerally. First, it is requisite that wee take good notice of our Receipts, and then balance them well with our Returnes; and so shall wee see our Arrerages best, and what remaines p. 38for vsus to doe. Marke we aduisedly what our owne Writers, Historians, Poets vsually applaud in our Nation; how they extoll our Climate, our Soyle, our natiue Commodities, our Policies, Lawes, Orders, Peace, Plentie, Prosperitie, terming vsus Albion, quasi Olbion; Angli, quasi Angeli. Can too much in truth bee spoken to the praise of Gods bountie, and blot of our Ingratitude? How hath he lifted vsus vp to Heauen, seuered this Iland with the seas of his mercies from all the world besides, and bordering kingdomes round about, setting it as a Queene in the middest of them, to heare newes of warres, pestilence, bloodshed, and desolations, not to feele the least disturbance from within or without, scarce to heare a dog barke against it's long cōtinued peace, vnmatchable in present or past examples. p. 39Aboue all, what a golden Candlestick hath he placed in it, furnished with oyle and lampes, I would I could say in eueryevery shaft and pipe of it; but so as I may well resemble it to a bright skie in a cleare euening sparkling with Starres, though not in eueryevery part, yet in eueryevery Zone and quarter of it. What times can tell of the like light, learning, preaching, knowledge? Oh that I could say practise and thankfulnesse answerable. What an hedge or wall of fire and protection hath God made about vsus? what glorious saluations from forreigne inuasions,1588. from domesticall treasons,1605. such as wilscarse be credible to after ages.Factum est hoe à Domino mirifico in consilijs, magnifico in operibus, & est mirabile in oculis nostris. Was Israel it selfe euer honoured with more? To all these, when for a while of late we were in a damp of griefe & feare in the absence of our Prince for a season, how suddenly hath hee blowne ouer that p. 40cloud? how speedily and happily hath he returned him, that we fare as people in a dreame, can scarse tell how to beleeue our selues, or how to expresse our ioyes enough; how hath he filled our hearts with gladnesse! Oh that I may bee able truly to say, our tongus with praise, and our liues with duties. In this fresh & last fauour of his, he deales mee thinkes with vsus as Creditors with slow Debtors, where they hauehave aduentured much, they will sometimes shoot another arrow in hope to finde and make good their former losses; as Seneca counsells his Ebutius to imitate the husbandman, who neuer leaues husbanding and manuring the barren ground, till he make it fertil, to heape benefit on benefit, till hee awaken his vnthankfull friend, ouercome him with kindnesse, and in the end by some welcome good turne excite p. 41his dulnesse, and extort thankes by that for all the former from him. I would I were as sure God should speed of his end, as I am sure this is his end, to put vsus to the blush for our former ingratitude, to winne vsus at length to pay our debts and vowes vntounto him. Some, and sundry of all sorts great and meane he hath, I doubt not, among vsus, gratefull obseruers and receiuers of his blessings. like a few berries after the shaking of a tree, which makes him forbeare to lay the Axe to the root for a while: but the common thankes which hee reapes at the hand of the multitude, is lukewarmnesse and Newtralitie at the best; in many lingrings after Superstition and idolatry; in the worser sort, desperate swearing, dissolute sabbath keeping, brutish drunkennes, and vncleannesse, falshood in dealings till all burst againe, vanitie p. 42in fashion following, without shame or modesty. These are the dregs of our times, & blots of our feasts, which if not amended, may not a withdraught of all Gods fauours, a remoouall of his Candlestick, the worst of all plagues, be as certainly foreseen, and foretold, as if Visions and Letters were sent vsus from heauen, as to the 7. Churches of Asia? But I hope better things of our better sort, and louelove as little as may be to hauehave mine eye & finger vponupon these sores, wishing we might see such a Book-fire as wee read of Act. 17. made of all our clandestine Libels, seditious & male contented Pamphlets. I speak not against the pretious balme of reproofe, no not oyle of Scorpions: let the righteous smite vsus with plain & faithfull rebukes, and such smitings shal not woūd the body, or break the head, but shewe vsus our defects without p. 43rancor and malice, powring in no poyson and venome, but oyle and wine to heale our wounds, to excite vsus to thankfulnes worthy the blessings heaped & renewed daily vponupon vsus; and what is the best thāks, but nationall and personal amendment of life? and what thankes is enough, what Hecatombs of sacrifices are sufficient for a God that hath done so much for vsus, and yet ceaseth not to doe vsus good? I would know of the most ingratefull man what he can require of vsus more then he hath richly & abundanly deserued, were it to halfe, yea to all the wealth of the kingdome? I take not vponupon me to prescribe particulars. But suppose he should exact of vsus this particular, which I dare say would highly please him, and would I am sure bee a most worthy and needfull fruit of our gratitude to him. I will p. 44not mention a Ceremoniall, circumstantiall, superfluous matter of forme and order, but a necessary substantiall amendes of what all confesse to be amisse: a prouision I mean, of a sufficient maintenance and Minister in eueryevery Parish of the Kingdome, a righting of what Popery hath wronged, a Restitution of what Religion first consecrated, Superstition misplaced, couetousnesse wholly alienated and impropriated. This could not in likelihood but prooue a cure of all the maladies spirituall and temporall, a dispelling of our Egyptian fogs, a dispersing of the Frogs that yet remaine as thornes in our sides, a quickening to all good workes of pietie and charity, a goad and spur to all kinds & fruits of thankfulnes that God can require of vsus. HaueHave I spoken of more then he requires, or we need, or of that which is impossible? p. 45the last will be the onelyonly plea, but withall the plea onelyonly of our ingratitude and infidelitie, not disability. Is it harder now to restore, then at first to giuegive? When God stirred vp his peoples affections, their Princes and Priests were faine to set mortmaines & bounds to their bountie, and stay their hands from giuing more. What were a Subsidy or two for God & his church? If God giuegive vsus hearts, wood and the sacrifice will soone be found, & brought to hand; and till this be done, a iust brand of Ingratitude lies vponupon vsus. It's impossible for any application to extend to eueryevery particular. If eueryevery Soule would study thankfulnesse, God would direct to the best duties. If eueryevery English man would kindle a Bone-fire in his owne heart, how would the flame break out, & shine abroad, and the smoke ascend vp to p. 46the heauens? If eueryevery thankfull man would take vp his harpe, and sing and play with his tongue and hand a new Song of thankes, how lowd and full melody would it make, what ioy would bee on the earth, yea in the heauens to see our thankfulnes and amendment. It is but eueryevery mans labour to sweepe before his owne doore, and eueryevery mans Fagot to this fire, and the worke were done, & God pleased. GiueGive vntounto the Lord, you Potentates, glory and strength: giuegive vntounto the Lord ye sonns of the mighty, worship and praise due to his Name! You house of Aaron, and you that serue him in his Courts, praise yee the Lord, and stirre vp others to praise him. Let Israel and all that feare him say, his mercies endureth for euer. What euer others shall doe, My soule, praise thou the Lord.