A SERMON Preached before the KING On Tuesday, June 20th. 1665. Being the Day of SOLEMN THANKSGIVING For the late VICTORY at SEA.  
By J. DOLBEN D. D. Dean of WESTMINSTER, and Clerk of the Closet.  
Published by His Majesty's Special Command.  
London, Printed by A. Maxwell for Timothy Garthwait. 1665.   
PSAL. 54. Vers. 6, 7. 
6. An offering of a free heart will I give thee, and praise thy Name, O Lord: Because it is so comfortable.  
7. For he hath delivered me out of all my trouble: and mine eye hath seen his desire upon mine enemies.  
HAving the Honour to serve the Devotions of the King and the Court in their joint Thanksgiving to God for a Victory: I have taken the Theme of my Discourse from the mouth of a King, who was the greatest Conqueror, and withal, the greatest Master and Example of Devotion recorded in holy Scripture. A Prince, who with the same spirit and affection led his People in their Battles, and in all their Acts of Worship and Religion; Went In and Out before the Congregation as constantly to the Tabernacle as the Camp. And therefore, as the Historical Books of the Old Testament (a good part whereof are but David's Commentaries, short and summary Memorials of his glorious Achievements,) afford matter enough for the admiration of Captains and Commanders in War: So is his Book of Psalms a rich Treasure and Magazine of Heavenly Meditations, where every Pious Soul may find somewhat suited to its condition, fit to assist its infirmities, and improve its Graces. If we can, as S. Augustine adviseth, form our souls 
In Psal. 30.  by the affection of the Psalm, tune our hearts to the Air and spirit of David's raptures, we shall meet in these Divine Compositions, that which is able to kindle Zeal, inflame Love, mellow and impregnate holy Sorrow for sin; to give Wings to our Prayers, and carry our Petitions with speed and force into Heaven; to animate and enliven our Praises, and make our Hallelujahs like those of Angels and Beatified Spirits; To actuate all the good Resolutions which any of these Affections, our Love, our Fear, the sense of our own unworthiness, or Gods abundant Mercies, have begun in our hearts.  
In such plenty and variety, I could not be long to seek for words proper to our present occasion: And such will this Psalm appear to be; A Psalm of Instruction; so the TITLE calls it, teaching us in few words how we ought to demean ourselves in a War, for the procuring good success to our Armies, and making that success happy to us when we have obtained it.  
In the three first Verses, David being sought for by his Enemies (as we lately were by ours) prays against them; That was his Course; He always began his Conflict with God, contending and wrestling with Him for a blessing and assistance. He durst not lift up his hands even against the Enemies of God (yet what durst not David do?) till he had first lifted them up in humble Supplication to the Lord his strength, Who taught his hands to war, and his fingers to fight. 
Psal. 144. 1.  This being done, his Courage breaks out like Lightning, he doubts not of slaying his Thousands and Ten Thousands. So in the 4th. and 5th. Verses, he becomes his own Prophet, promising himself Victory. For who can resist him, who hath Omnipotence for his Second? Or how can any Enemy maintain a Fight against that Captain, who hath beforehand defeated and broken their Forces by his Prayers, assured his Conquest before he put on his Armour. Then in the last Verses, which are my Text, David concludes where he began, thankfully acknowledgeth God's goodness in his Deliverance, and the Dissipation of his Enemies, obliging himself to a return of dutiful affectionate service, in consideration of so great Mercies received; and those, as they are the essential parts of a Thanksgiving, so shall they be of my Sermon.  
I will begin with that which is first in the order of nature, though last in the words; The Acknowledgement, which is double; of the Benefit, and the Author: The Benefit is likewise twofold, consisting of a Deliverance and a Victory: David is delivered from all his trouble, all the treacherous plots and attempts of his Adversaries; And his eye hath seen his desire upon those Adversaries; and of all this, God is confessed the sole Author. He hath delivered me, etc.  
I Am to begin with the Benefit acknowledged, and with that part of it which is here called Deliverance; and that being in David's case, not a Rescue from actual mischief or distress, but only a diversion of a Danger coming toward him, is such a Negative mercy, as we seldom trouble ourselves to consider, much less to acknowledge and give thanks for: How many hundreds of Perils hath every one of us escaped, in our Persons, Fame, and Fortunes, which we never dreamt of? The watchful Providence of God maintaining a continual guard over us, waking and caring for our good, while we sleep, and perhaps neglect both ourselves and him that keeps us. Would we but meditate a little upon the infinite accidents occurring in the course of things, the infirmities of our natural frame and temper, with the nice and curious contexture of our parts, the consequences of our Disorders, the malice of our enemies, and of the Devil; all or any of which, may easily shorten our days, or make them miserable: And from hence admit these two evident Deductions; 1. That in this estate it is morally impossible for a man to continue one day, were not the goodness of God particularly intent upon his Preservation. 2. That it is a double mercy to be kept from danger, and from the knowledge of it too: Because had we a distinct apprehension of all the evils to which we are obnoxious, our fear and solicitude must needs be a continual rack and torment to our Souls: This contemplation would (I assure myself) cause every Person here present to add in his private Closet-Devotions one new Laud and Thanksgiving to God for his Deliverance from the Dangers which he never thought of. But how little soever we are affected with these unknown Perils and Escapes, wherein our eye is not sharp enough to discern the small thread by which a Calamity hangs over us, or the hand that holds it from falling on our heads: Yet when a considerable Danger comes close, and stairs us in the face, when the Clouds gather apace, and the sky looks black about us, than we apprehend a Storm, and bethink us of a shelter and retreat: When death surrounds us, when the Pestilence walks in darkness, and the sword destroys at noon day, casting down thousands besides us, and Ten thousands at our right hand, then Qui habitat in adjutorio, is a seasonable Hymn: Then 'tis a valuable Privilege to retain unto Providence, and have an Interest in God's favour, that he may defend us under his wings, and we may be safe under his feathers. 'Tis great pity that after such convictions, 
Psal. 91.  so devout Applications and fastening of our Souls unto the hand of God, we should start like broken bows; fall off again from the confessed Anchor of our hope: When God says to the Destroying Angel, It is enough, that we should say so to ourselves too: If he strike, or our enemies threaten no longer, that we neither pray, nor repent, or praise any longer: But as soon as ever the sky clears up, and the light of God's countenance breaks through, and dispels the clouds which had begirt us, the very thought of what hath past, should in the same moment blow away likewise, and we forget that ever we had need of God's protection, or that he interposed to deliver us. David did not so, he hide himself in the Wilderness; the Ziphites bordering upon his retirement discover him to Saul, who comes with an Army to seize him, but is diverted and drawn back again by the invasion of the Philistines: David could not let such a preservation pass, without composing this Psalm before us in memory of it, as he hath done divers other upon the like occasions, that there may remain an Eternal Monument of his pious and dutiful resenting God Blessings; an indelible Record and Character of a generous gratitude, which is always paying, and yet always owing, and charging itself with what it pays. All this hath been said, because I doubt not but the great Deliverance we now celebrate, had many Deliverances in it which we know not; And I fear, lest we forget ere long those which we do this day own and acknowledge, as we have already too apparently done the stupendious occasions of former Thanksgivings. Questionless, some mischiefs were projected, which have escaped the vigilance and sagacity of those who disquiet themselves to preserve our security: And some have been penetrated by their wisdom, which we of the many have no sense of. From all these we are freed, (for a while at least) and therefore they ought all to be put upon the account, that our Thanksgiving may be complete and commensurate to its Causes; for otherwise, there is enough in our open direct Deliverance, to take up all our Affections, and exercise all our Faculties in the best acknowledgements we can make.  
To conceive it aright, take this obvious Truth into your thoughts, That the greatest Preparations imaginable may be defeated; the most formidable strength may be disordered and broken by a thousand slight accidents. Consider, when two Armies meet in the Field, how little inconsiderable things (impossible to be prevented or foreseen) oftentimes turn the Scale, and cast the main issue and success of a Battle beyond all recovery. And then, contemplate the Fortunes of a Nation put into Planks of a few inches thick, exposed to wind and weather, to the mercy of the Sea, and the danger of their own Provisions, which one spark of 〈◊〉 fire may make more fatal than all the Enemy's Cannon. And (suppose these various hazards avoided, yet) a Force equal to Themselves must be encountered upon so unfaithful footing as the face of the Ocean affords: Then tell me, whether to come off safe from so dreadful an adventure, be not a Deliverance for which we ought (in the Psalmist's Phrase) to rejoice with trembling? Psal. 2. 11. If you say, that every Ship is a distinct and several Castle, a new Fort, which will endure a Battery and Siege by itself; and therefore those dismal Routs, which upon the miscarriage of one Troop, sometimes ruin Land Armies, are not to be feared in a Navy, which can dispute a Victory so often over: I must return, that we had so much of our Interest in one Bottom, that we might have been undone at a Blow: I need not suppose such a shot as fired the Enemy's Admiral: That cruel Bullet, which took off those brave Noble Persons, and came so near a Royal one, hath taught me, that to be preserved from such a Danger, to be delivered from all our Trouble, eased of all our anxieties and pangs of soul in so deep a Concern, and with no greater loss upon the whole account, is a deliverance capable of no further addition, to be heightened and advanced by no other accession but this, That God hath completed the abundance and riches of his Mercy, by giving us together with our own safety, a signal discomfiture of those we fought against: Our eyes have seen their desires upon our enemies: To the consideration whereof, I am next to raise your Devotions.  
ANd in this we have great advantage of David; for though the Chaldie Paraphrase reads, Mine eye hath seen revenge, as We, Mine eye hath seen his desire upon mine enemies; Yet neither doth the original (which always expresseth things very concisely) tell us what David saw upon his Enemies; nor do we find in the History of the Fact, that he saw much harm betid them. The treacherous contrivance of the Ziphites was eluded; Saul was called off by a sudden irruption of the Philistines; and David had the pleasure to behold that Army which came to swallow him and his little company, and had even opened their jaws upon them, march away in haste to other more equal encounters; this was a delightful Prospect to him, but of no great damage to his Enemies: They suffered a disappointment, made considerable by their expectations and malicious Purposes; but without any real detriment, so far were they from suffering great havoc or slaughter; indeed the World was not then capable of such-Tragedies as we have seen; the Arts and Engines of Destruction, were but rude and imperfect in their first essays and designs; Mischief was not yet grown skilful enough to convey Death at the distance of miles; to tear men and their strongest defences like rags; to break a floating Castle as easily as the thinnest bubble in that water where it swims; killing a competent Army at one blast, nay, almost annihilating them and all their furniture; making a ship which a Province cannot set out in a year, as invisible 
●pdams Ship ●o part of it ●er seen after it was down up.  in one moment, as the Atoms of the Air; Men had not yet inspired the Element of Fire, with their malice and witty managery of mischief; had not taught inanimate flames such a rational conduct of themselves, as to assault and apply their fury to a cluster of ships, sticking like Deianeira's Shirt to every one of them, till they perfect the ruin enjoined them, and actuate all the wishes of those by whom they are employed: There was not in David's time means to effect, nor could the world in those days furnish out an Armada considerable enough to suffer such an overthrow as we have seen. But although David saw less than we, yet perhaps his eyes saw as much as we ought to desire to see upon our enemies; to behold their Designs frustrated, their Preparations vainly spent, their Forces disabled from hurting us. What ought a Christian to desire more? Far be it from a Follower of Christ, a Disciple of his meekness, a Son of his charity, to feed his eyes with horrid Spectacles, to delight in mischief, and entertain himself with Feasts of Blood, the Repasts and Banquets of Devils: God forbidden, they who profess it their duty to love and cherish their very enemies, should imitate the execrable freity of Hannibal, who viewing a ditch full of Roman Blood, applauded the loveliness 
Plutarch.  of the sight; or that diabolical temper of Vitellius, 
Suetonius. Tacit.  who professed the stench and kill savour of enemy's Carcases, to be an odour and perfume more grateful than all the Gums and Spices of the East. Should our eyes thus offend us, 'twere good literally to pull them out; much more profitable to want all our senses, then that by them so much of Hell should be let into our Souls: This hath so far affected some excellent men in the first and best Ages of the Church, as to make them conclude all War unlawful under the Gospel; and you know 〈…〉 among us (God-wot very unlike them) who profess the same belief; I should be sorry to see them tried with such an opportunity of fight as they wish, and I fear lately expected: But if war be now unlawful, than the Christian Magistrate beareth the Sword in vain (which 
Rom. 13. 4.  yet St. Paul sayeth he does not) it being possible that an Army may be as needful to procure the execution of Justice, upon strong Thiefs, and numerous Murderers, as the Sheriff's Halberds are to guard a Common Hangman. I could hearty wish, the Commands of Christ were so universally and so sincerely obeyed, that there might be no need of Armies, nor of Courts of Justice; no use of Bonds or Mortgages, to secure the honesty of one Christian to another; which must certainly be the Case, if men having imbided the Doctrine of Christ into their hearts, and being thereby instructed in their Duty, would do it, Not for wrath, but Conscience sake. Yet seeing this is hopeless in the dregs of a corrupted World, the End must be obtained as it may; We must pray for our Princes, that under them, by the protection of their Power, and their Arms, we may live peaceably and quietly in all Godliness and Honesty; and that God will bless and prosper their Wars, which are not only just, but charitable also, when they undertake to punish wrong Doers, that they may be able to cherish and defend them who do well. And if it be lawful to make War, it must be lawful to proof 〈…〉 weaken and disable, nay and to Destroy those whom no fair course will bring to reason: And what we may so endeavour as to hazard our own lives for the procuring, we may with all doubt rejoice in when we have it; so that we are thus far sure, it is an innocent and honest satisfaction to see our desire upon our enemies: We may and must be affected with such public Benefits; and he is unworthy to breath in England, whose heart does not exult and triumph, that the Pride of our insolent Enemies is in some measure mortified, their Injustice chastised, their vain Rhodomontades returned upon them with shame and confusion, and their real extraordinary strength on which they bore themselves so high, become no further useful, then to embellish our Trophies, and ennoble our Victory; to make the KING'S Name more glorious, and the Bravery of those who Commanded his Navy more conspicuous than otherwise they would have been.  
The Caution than must be, That we rejoice in our Victory soberly, and use it mercifully: Not fixing our delight directly upon the Calamity of our Enemies, (for what can be more unnatural, then to make Sorrow the Object of Joy?) but receiving it by reflection from the advantage resulting thence to our own Condition. So Lucretius observes, that Men apprehend a Contentment in seeing from the shore, a Ship tossed in a Tempest; not that he supposeth any so inhuman as to be pleased with the Danger and Misery of others; but such a comparison sets off and endears their own safety to them. Such a Pleasure I would prescribe you in this Case, as Merchants have when they hastily cast out their Goods to save a Ship; Or wounded Soldiers when they reward a Chirurgeon for cutting off their Limbs to prevent the consequences of a Fever or a Gangreen: These are called mixed acts of the Will, being compounded of satisfaction and regret. For 'tis impossible a man should desire to lose the effects of an Indian Voyage, be delighted in seeing the fruits of so much toil and hazard perish in a moment: Yet when he hath even at that rate redeemed his Life, he thinks the great and hardly gotten Treasure unhappily but profitably expended. And no man so hates his own flesh, as to be glad to see it mangled and torn from him; But yet he loves the Knife, and applauds the Skill, which takes off a Member to save the Body, bemoaning nevertheless the necessity of that method. If you consider, that every Man is nearer to us then our Goods, Bone of our Bone, and Flesh of our Flesh, and every Christian is our fellow-Member in that Body whereof Christ is the Head; We shall never behold the miseries of such Relations, but with that tenderness and sympathy wherewith the first Fathers of the Church looked on those whom they charitably punished, satisfying themselves in the good effects of their Censures both public and private, the affrighting others from imitating what they saw so condemned, and correcting the offenders themselves by their sufferings; delivering them to Satan for the destruction 
1 Cor. 5. 5.  of the flesh, that their souls might be saved in the Day of the Lord Jesus; But yet leading them out to the execution of their sentence with Tears, and groans, and compassionate mournings, as we read frequently in ancient Christian Authors, and St. Paul intimates to us, in many places of his 
1 Cor. 5. 2. 2 Cor. 2. 1. 12. 21  Epistles; and in truth, had they not had such affections, they had excommunicated themselves together with these Sinners, cut their own Souls off from that essential Charity which is the Life and Soul of our Profession, the only tye and bond which knits and holds us together in our real internal Christian Communion, while they separated others from outward Participation in the Church's Rites and Offices. If you think it hard thus to abstract the cause from the men, and to govern those affections which are inseparable from the estate of War, by such nice distinctions; I must acknowledge that it is no ordinary pitch of virtue which Christianity aims at; those Divine Instructions, Examples, Motives and Helps, given us by Our Saviour, were not intended to produce little and trivial things in us; but though perfection be not easy, yet sincerity and honest endeavour is: Me thinks it should be possible, not to indulge to that Passion which you are not at leisure to mortify, much more to direct it to a right object, which is that I require. And after all, I can tell you of a Heathen, who says of a Judge condemning and executing a manslayer with delight, becomes himself a Murderer, and is formally guilty of the crime that he punisheth: Now every one that makes War, assumes the Person of a Judge, undertaking by force to do himself that right, which he can no other way obtain; Wherefore he ought to manage himself, not with Rage and Fury, but with a gravity and Majesty suitable to the office he sustains, and that will govern us in the other part of the Caution which I interposed, to use our Victory, Mercifully.  
This is an admonition which I intent as a direction of good Omen against the next occasion; for if all the evils which unavoidably follow War, be not otherwise justifiable, then as they are necessary means to attain the End (which we always suppose lawful) we shall ever be obliged to do no more mischief to our Enemies, then is requisite for the obtaining that End; not permitting any provocation to bring Revenge into the Quarrel (which both Christianity and gallant Heathenism abhor) but considering always rather what is fit for us to do, than what our enemies have deserved to suffer; for if the War be just, and the Victory cruel, we grow less by our advantage, gain a Conquest like Valiant men, and use it like Cowards; wherefore I rejoice with all my heart, that seeing God gave us a Victory with the expense of so little English Blood, our Commanders were so generous as to shed no more Dutch Blood then they must needs, conquering their Enemies twice, first by force, then by mercy: This was to remember whose Brother their Admiral is, and whose Servants they are; nay, this was even in hot Blood, to remember themselves to be Christians, to be merciful, as their Heavenly Father is who though he often chastiseth sinners very severely, yet he calls that his strange work, professeth to go about it unwillingly and by constraint, and always inflicts less than hath been deserved: More than this I could not have wished, either to the Victors, or the Victory; and yet there is something behind, which doth adorn and crown both us and the blessings we rejoice for: That God is the Author of all, He hath delivered, etc. The Second Part of the Acknowledgement.  
I Hope no body will think it a diminution to the courage or conduct, which have so eminently appeared in this Action, that I ascribe the success to God: For what can so much dignify any Mortal Man, as to be an Instrument in God's hand, one whom he chooseth to bring about great and glorious things by, through whose virtue and wisdom he delights to convey Blessings and Deliverances to a Kingdom? Much less do I conceive it needful in this Auditory, to handle the point by way of Thesis, and prove God to be the Governor of Heaven and Earth; and therefore the Giver of all Victory. If any who questions this, be crowded into the Chapel, I must resolutely profess not to Preach to him; such we leave to their own Mire, knowing our Pearls are too precious to be cast before them, and trodden under their impure feet? It will be a more pleasant Task to me, and a more useful service to you, that I observe to you how God himself in many notable particulars of our Case, hath really preached this already, made his arm bare, and asserted his right to the glory of our Victory; which he seems to have studiously contrived, and driven on with an affectionate concern, and an industrious active providence.  
Let then any of those unkind men, who will not endure God to be favourable to their Country, when they are angry with it, Tell me who pressed our Enemies with those distresses which made it necessary for them to break through their Phlegm and Wariness, and their seeming Interest, to come out and pursue their evil fate in the hazard of a Battle; having no Merchandise to send abroad, or bring home; to fight only for fightings sake; and yet so infatuated their Councils, as to make them prevaricate their own design; to foreslow the opportunity they had grasped at, neglect to attack us when several circumstances of our condition invited them to an Advantage, but stay just till His Majesty's Fleet was ready and at leisure to beat them, having taken in all the Provisions they designed, and received 〈◊〉 a never to be forgotten opportune Supply from the immediate hand of God, which they could not design, nor hope for; A Fleet of Colliers coming by the very Squadrons of our Enemy's Navy, and exchanging before their faces One thousand freshmen, for such as sickness and their long fatigue at Sea had made not so fit for present service. They who had heard their brags, read their goodly gazettes, where they threatened so valiantly, and talked of seeking the English, as if they had been some skulking Capers hiding themselves behind every Rock, or in every little Creek that could shelter their fear and weakness; would have thought they should improve the first occasion to execute all their threats, and make good their Boastings; nay, when they were come in view of that Fleet, which they had been so long in finding, who held them back as with a Bridle, that they gave not the Onset while the Wind was fair, to further their Assault, and make their Fireships, in which they trusted so much, useful to them? Further yet, who after all this, turned the Wind in the very time, when our Ships were with much labour and pains, brought to a possibility of beginning the fight, thereby making us Masters of the Order and Manner of the ensuing Battle; besides the rendering their great preparation of Fireships, but so many dead unprofitable Hulks; and our few, so dreadfully serviceable against them: How much more unbelieving is Fanaticism than Infidelity? An ingenuous Heathen would have discerned the Finger of God in such operations, traced the footsteps of Providence in such remarkable Instances; but they who would be thought the Secretaries of Providence, to be privy to all God's hidden Councils, apprehend nothing that he doth, because, Prejudice is an Idol, which, whosoever worships, becomes (as the Prophet David says) like unto it; They have eyes, and see not; ears have they, and hear not; 
●sal. 115.  even stocks and stones are not more dull, than they who will not use their Senses, but stop their Ears like Adders; close their Eyes, and stupefy their Hearts, lest they should perceive and understand, and 
Matt. 13. 15.  be converted and healed of those Spiritual diseases which have possessed their Souls.  
But I go on, Let any of those who will not allow the King and his family, to be within the care and protection of God, because they have delivered them to Satan by their sacrilegious anathemas, tell me what discriminating hand guided and kept that Bullet from the Duke, which made so lamentable a Carnage, even in three persons by his side, only suffering it to cast a hopeful young Nobleman's Blood upon him, like that of the Paschal Lamb upon the 
Exod. 12. 22, 23.  Israelites doors, to direct the presiding Angels, with whose safety they were entrusted, whom they ought to secure in the midst of all slaughters. Once more, Let those who Frame Commonwealths in Coffee, who have so often told their Credulous Auditors, That the House of Commons might beat the Dutch (belike a new Free-State may destroy an old one, as the Frogs of this year, do those of the last.) But no King shall prevail against Holland, and that God went out with those Fleets, (though the Dutch were as good fanatics then, as they are at this day.) But now the case is altered, the same men fight for the King, are not the same in God's sight, because not in theirs; and all their hearts shall melt as water, and their strength become as Tow before the fire. Let them, I say, either give over to fume out their blasphemies against God and the King, or satisfy us, who, but the Almighty, All Good God hath done the things beforementioned, turned the cunning Counsels of our Adversaries to folly, brought the Winds out of his Treasures seasonably to our assistance, and made the devouring Element of Fire, serve, as it were, in pay, and under the command of our Captains, given our Seamen sinews of brass to go through all labour; and hearts (to use the highest expression) of Loyal Englishmen, to despise all danger. And lastly, who, but that Lord of Hosts (whose Providence, orders and sustains the universe, and is visible enough in all affairs: But most eminently conspicuous in governing and disposing the events of Wars:) could so defend them from the dangers which he gave them courage to despise, carrying them in the hollow of his hand, and covering 
Isai. 40. 12.  all their heads in the day of Battle; so that only 283 men were slain, of more than 30000 who fought so bravely and so long? We praise thee, O God; we acknowledge thee to be the Lord. In thy hands are the issues of life and of death: Thou hast bound up with thee, the Souls of thy servants in the bundle of Life, when the Souls of those that hated us, were slung out as from the middle of a Sling. Thou hast delivered us from all our trouble, and made our eyes 
1 Sam. 25. 28.  to see their desire upon our enemies. Therefore an offering of free-hearts will we give thee, and praise thy Name, because it is so comfortable. And so I am come to the other part of our duty.  
THe imitating David in an affectionate hearty return of worship and service to God, in consideration of his mercies. An offering of a free-heart will I give thee, and will praise thy Name, etc.  
That which David here promiseth, is an entire freewill offering; which consisted of two necessary parts. Oblation and Prayer, or Praise. For as God commanded his then people in general, never to 
Exod. 23. 15. Deut. 16. 16.  appear before him empty, not to address any Prayer or Praise to him without a gift in their hands, honouring him with their substance, as well as with their hearts and tongues. So did he prescribe, that all Peace-offerings (whereof those voluntary offerings were one kind) should be accompanied with a solemn Confession or Thanksgiving for the Peace, that is (in their language) all worldly blessings which they had received from God's favour. And when the case required it, a Petition for those they wanted: As we read in the Order for First-fruits 
Deut. 26. 6, 〈◊〉, 15.  and tithings, which were commanded Heave-offerings; and the relation of David and his Princes Voluntary-offering of Gold and Silver for building up 
1 Chro. 29  the Temple.  
Before I speak of the Parts by themselves, give me leave, by the way, to observe, That even in that Oeconomy wherein God descended to a minute-prescription of every part and circumstance of his worship: Yet he left room and invitation for some services to be voluntarily and freely performed, as the instinct of their own devotion should prompt them to it; which must make it strange, that any should affirm it unlawful for the Christian Church, which is in that behalf left so much at liberty and discretion, to serve God with any thing which is not by himself enjoined; and withal, put us in mind, that although (God knows) we are all far from being able to accomplish the whole of what is commanded us: Yet he must be a very stupid observer of God's mercies, or his own need of them, who shall not sometime find a warmth and zeal exciting him to particular expressions of his love to God, and sorrow for sin, in instances not expressly commanded, but flowing from the abundance of his own heart: And if ever that be fit for us, it is certainly most becoming upon such great occasions as now, when God hath poured out the riches and treasures of his mercy so abundantly upon us. For all which we cannot but of our penury return him some Mites; poor, but hearty Oblations and Thanksgivings, which the same Goodness that calls for them, will also accept. I begin with our Praises and Thanksgivings; and to that part of our return, methinks we should soon be persuaded; it being so easy and so cheap a service, to speak well and honourably of him that is all Good, will cost us no labour or study; the subject will lose the strings of our Tongues and make us eloquent. And to offer him the Calves of our lips will cost us 
Hos. 14. 2.  no money: If our Praises may ascend as Incense, and the lifting up our voice be an acceptable Evening Sacrifice, the thriftiest Votary will afford God so much.  
YEt here is in the Text a more inviting Argument, I will praise thy name, because it is so comfortable; or as our new Translation reads, for it is good. It is a duty as delectable and pleasant as it is easy, it is lovely, saith David, Psal. 135. It is a good thing to sing praises unto our God; yea, a joyful 
Psal. 135. 3.  and pleasant thing it is to be thankful, Psal. 147. So 
〈…〉 & 147. 1.  graciously God deals with us, expecting nothing from our hands, which shall not be as delightful to us, as acceptable to him. Certainly, next to that transcendent pleasure of conferring benefits, nothing is so joyous to an ingenuous heart, as to celebrate the munificence of a Benefactor. The one is the Prerogative of God's infinite Power and Majesty, he only is the Universal Benefactor that opens his hand, and fills all things living with plenteousness. The other he leaves to us, to glory, triumph, and solace ourselves in the contemplation and praising his goodness, that is, doing the same thing here which shall be the perfection of our happiness in Heaven, to do eternally: But why should I importune you to that which you are about already; your thankfulness to God hath brought you hither, and your business here, is to express that thankfulness, and pour out your hearts before God, which are full of his mercies, and long to ease and empty themselves in all the expressions of Love and Joy, and boasting in the Lord, as David speaks, all the day long: Methinks I see a Thanksgiving in the looks of my Auditory, as Solomon says, when the heart rejoiceth, there will be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. 15. 3.  a Spring and flowery gaiety in the outward visage: That active sprightly Passion, will not be suppressed or dissembled, but breaks out and dilates itself, casting a lustre and kind of Glory upon the Countenance; and so it ought to be: He that appears here to day without a Festival face and heart, is like him in the Gospel that came to the Marriage Feast without a Wedding Garment, deserves 
Matt. 22.  to be cast out to the torments of his own envy, and deprived of those good things which he repines at, or despiseth: But yet give me leave to tell you from a good Author, that true joy is a severe thing; and to 
Seneca,  add, that ours is a Religious one too. You heard be-before that joyful praising of God is the work of Angels and Blessed Souls in Heaven, and therefore we must perform it with affections and demeanours as like them as may be, remembering who gave the occasion of our Joy, and to whom we profess to direct the expressions of it.  
I speak not this to suppress the jollity of the Town, to silence Bells, and extinguish Bonfires, or discourage any other hearty innocent Festivities; but I would have you consider that those Triumphs are not the main work of this Day, which calls for more solid rejoicings, suitable to the benefit and the Author of it: Besides I cannot dissemble, that I have such a jealousy over you, as Job had over his children 
●…b. 1. 5.  when they feasted, lest any of you indulge to extravagancy, or slide into a Sin, forget what you are doing, and offend God while you praise him. Saint Paul exhorts women to a modest retired Garb, because of the Angels, by which some understand good, some bad Angels: I must beseech all you to carry yourselves warily this day, because of both; you know what will please good Spirits, and I can tell you what some bad Spirits please themselves with before hand: Look too't, the fanatics say already, our Thanksgiving, though begun in the Church, will end in the Tavern, and we must conquer the Dutch over again in Sack: For shame do not gratify them, and dishonour yourselves so far as to take any part of your joy from that whence your enemies take their valour; you could fight without Brandy, I hope you can give thanks without it too: A sober Courage, and drunken devotion, is so vile a contradiction, as I can find no name bad enough to call it by: This will put you to it, and discover whether you believe yourselves, when you profess to have received your Victory from God; if it be his gift it must be received with Reverence, and entertained with Spiritual Holy rejoicing; not Sensual Revellings, and Bacchanal Rites: If you think God the Author of all your success, you will so comport yourselves, as that he may continue and increase his favour to you; you know the Evangelist tells you, there were some persons on whom Christ could not do so many Miracles as he would, because of their indisposition: And 
Marc. 6. 5.  I must tell you, we may so indispose ourselves, as that God cannot do us the good he desires; mercy itself will restrain him, because it would be cruelty, not kindness, to cast away blessings on those who abuse them to their hurt, corrupt and envenome his grace by turning it into wantonness. But that I may not seem too severe, I will show you how you may safely let your affections lose without danger of excess or intemperance, and profitably spend what I desire you to spare; make that a sweet smelling Sacrifice to God, which otherwise might provoke his wrath, by being a fuel to your sin: It is by perfecting and completing the Free-will-offering in my Text, adding the Oblation to the Praise and Thanksgiving. The last thing I will mention, and but mention.  
THe freewill Offering was part given to God, and part spent in festival entertainment of Men. For God's part, perhaps, you will think yourselves secure, and well discharged of it, because all Sacrifices are abolished under the Gospel. 'Tis true, all the Ceremonial Typical Sacrifices of the Law are so: But why such an Act of Natural Religion, as presenting God with some part of the good things he hath given us, in acknowledgement of his bounty, and as an expression of our Thankfulness, should be thought a piece of antiquated Judaisme, I know not; especially, if we consider, that Abel offered such an oblation, and God accepted it, many Ages before he spoke any thing to the Jews concerning Sacrifice. And we Christians have so much more to thank God for then they had who lived before or under the Law. Certainly, Christ, when he commanded us to serve God with all our heart, and all our strength, meant not to interdict our serving him with some part of our substance. Surely, the first Christians thought so, who in their Celebration of the Eucharist made always an Oblation in Kind, of Bread and Wine, and other Provisions; part whereof was consecrated for the Sacrament, and part eaten in a common Feast of Charity among themselves. And we still, as far as we obey the Commands of the Church, preserve some footsteps of this Practice, in our offering for the use of the Poor (in whom God's hand is every where held out to receive our freewill Offerings) before the Communion. But not to enter into new occasion of Discourse in the end of my Sermon: We know that God, even when he commanded Sacrifices, regarded them not for themselves, as the Prophets often tell the Jews; and David himself Psal. 50. very particularly rejects them all: But in the same Psalm tells us what Offerings God will always be delighted with, Offer unto God thanksgiving, and pay thy Vows. Thanks and Praises will 
Verse 14. 23  be an acceptable honour, and ordering our Conversation aright will procure Salvation: Which the Chaldee paraphraseth thus; Repress thy evil desire, and it shall be accepted as a Sacrifice of Confession. To mortify a Lust, is to slay a Goat, and more. To lay your hand upon a brutish Affection, as they did theirs upon a Beast, devoutly giving it up, abandoning it freely for God's sake, is the noblest Wave-offering imaginable. This is S. Paul's Counsel to present yourselves a lively Sacrifice, holy, acceptable unto God, which is a reasonable Christian service, 
Rom. 12. 1.  I doubt not but many Vows were made to this purpose in the time of danger; and another Death now round about us calls loud for performance of them, and making more: God's hand upon us assures me, some evil desires he would extort from us by so severe a method; and happy we, if casting that from us which is worse than Death, will redeem us from the Plague; if our Sins themselves may be the matter of an Expiatory Sacrifice; if the price of a vanity or folly, a crime or a shame, may purchase an Atonement with Heaven; and that it may, if sacrificing our evil desires as an Oblation to God, we will bestow that wherewith we use to foment them, upon our poor Brethren; that will complete our freewill Offering: Give God his part, and Men theirs; make our indigent Neighbours, the members of Christ, rejoice with us; that which fed our gluttony, and was a provocation, when spent in our intemperate meals, being put into the bellies of the Poor, may plead our Pardon, and procure Mercy for Mercy; our superfluity bestowed on their wants, may make up our defects with God; the Charge of our vain costly Apparel employed to clothe the naked, may hid our nakedness and deformity in God's sight, our Charity may cover a multitude of sins. This is a proper Exercise at every Thanksgiving, but now extremely seasonable when the Sickness falls chief upon poor People: 'Tis feared, many of them perish for want of what money would buy, and spread the Infection by their desperate breaking out at all hazards rather than be shut up and starve. I hope these Considerations improved by your own Piety, will make your freewill Offering liberal and bountiful; make your Charity swell, and overflow those banks wherewith avarice and hardheartedness use to enclose it; and that no man will go out of Town without leaving a Blessing behind him, that he may carry one with him.  
I conclude with our Royal Prophet's Prayer, O Lord God of Heaven, keep this and all thy former Mercies for ever in the imagination of the 
1 Chron. 29. 18.  thoughts of the hearts of thy people: and prepare and establish their hearts unto thee, that our Thanksgiving end not with the Day; but that we may always thankfully serve and praise Thee, till thou remove us hence to praise Thee to all Eternity in Heaven.  
FINIS.