The Works of Heaven Upon Earth, Text

The Works of Heaven Upon Earth · Text

p. 1PSALM. 92.1.

It is a good thing to give thanks unto the Lord, and to ſing Praiſes unto thy Name, ô moſt High.

The words are ſoe full, and intire in themſelves, as that wee may looke upon them abſolutely, ſetting aſide their Coherence with the following. And they are ſo plaine as that they need not either Analiſis or Explication: Therefore without farther prefaceing, I ſhall preſently betake my ſelfe unto the Proofe of that Point, which is the Theame… of the whole verſe, the excellency of Praiſe or Thanksgiving.

Gratitude is a noble grace, Thanksgiving or Praiſe an excellent Duty.

YOu have it elſewhere affirmed, as Pſal. 54.6. and Pſal. 147.1. foreign q. d. a good and amiable grace.It is good to ſing prayſes unto our God, and Praiſe is comely. The word tranſlated comely denoteth (as Aynſworth obſerveth on Pſal. 33. v. 1.) a faire and comely grace, for which a thing is to be liked, or deſired. The Apoſtle p. 2expreſſeth the word in Greek by foreign Rom. 10.15. faire or beautifull. In Exod. 30.3. The Altar of Incenſe was to be overlayd with pure gold, and to have a Crown of gold round about it. Which (if we may allegorically apply) intimateth unto us, that the ſpirituall Incenſe of prayers and prayſes is rich & pretious a golden and a royall thing. Mans tongue is his Glory, as plainely appeareth by compariſon of Pſal. 16.9. with Act. 2.26. for my glory ſhall rejoyce Pſal. 16.9. is rendred by Peter in quotation of the place, my tongue was glad. Now how is the tongue the glory of man, but as it is an inſtrument imployed in the glorifying of God wherin ſtands mans higheſt praiſe and glory, Meere ſpeech is the glory of all men above the dumbe and unreaſonable creatures; eloquent ſpeech is the glory of the learned, above the ignorant: but Gracious ſpeech, the ſpeech of prayer, and praiſe, is the glory of a David, of a Chriſtian, above all meere naturall men.

The point may fully and clearely be evidenced, from the Titles, Subject, Object, Duficulty, Comprehenſiveneſſe, Cauſes of praiſe or thanksgving, from the acceptableneſſe thereof unto God, from an application of the ſeverall ſorts or kinds of goodneſſe thereunto, from a Compariſon of it with other graces and duties.

Firſt from the ſynonomous Titles, or appellations of it which are very high and honourable. It is an honouring, bleſſing, magnifying, glorifying, and exalting, and extolling of the infinitely-bleſſed, great and glorious God, not by way of efficacy, for ſo his glorious name is exalted above all bleſſing and praiſe. Nehem. 9.5. His glory greatneſſe and bleſſedneſſe are infinite, and therefore uncapable of either addition or dimunition; but by way of Teſtimony, declaration and acknowledgement. It is a powring forth of the name of God as oyntment, Cant. 1.3. a ſpreading and diſplaying, a ſetting forth of all the glories, perfections and excellencies which are in God: unto which yet thereby there can be no more reall acceſſion, p. 3then there is unto the brightneſſe of the Sun by reflection of its beames, from a wall or glaſſe.

Secondly, from the Subject of it, which in Paradiſe was Adam in his eſtate of innocency, in Heaven is the manhood of Chriſt, the glorious Angels, and the ſpirits of juſt men made perfect, in Earth the Servants and Saints of God, all thoſe that ſeek and feare him, Pſal. 22.26. Pſal. 113.1, Pſal. 135.20. Pſal. 145.10. All thoſe that are of the Fountaine of Iſrael, Pſal. 68.26. River in Loc.that is who are children of the Promiſe, borne after the ſpirit, like Nathanael, true Iſraelites indeed, Jews inwardly whoſe praiſe is not of men but of God. Rom. 2.29. By Adams fall man came ſhort of the glory of God, Rom. 3.23. all his faculties were miſerably out of tune ſo that he was utterly unable to yeeeld forth the ſweet muſicke of thankes. But though the firſt inſtrument that God made for this, was crackt; yet God would not have this great and glorious worke to die upon the earth; but, that ſtill there might be a people ſet apart for his prayſe, he purchaſed, his church by the unvaluable blood of his ſonne. Iſa. 43.7. Every one that is called by my name, I have created for my glory, I have formed him, yea, I have made him, verſ. 21, This people have I formed for my ſelfe they ſhall ſhew forth my praiſe. The latter words expound the former. To be formed for Gods ſelfe, is to be formed for to ſhew forth his praiſe. The Church was made, formed, created for Gods glory to ſhew forth his praiſe. For this worke the Church is exalted by many unſpeakeable priviledges above the reſt of mankinde, 1 Pet. 2.9. yee are a choſen generation, a royall preiſthood, an holy nation, a peculiar or purchaſed people that you ſhould ſhew forth the prayſes of him, who hath called you &c. Now ſurely that muſt needs be the peculiar priviledge of the Church, which is a proper end of her being, and of all thoſe dignities, which God hath conferred upon her.

But now (that there may be no miſtake) we muſt p. 4diſtinguiſh betwixt an Obligation unto, and an Acceptable performance of the duty. The Obligation lies upon all: becauſe, firſt, the Command is generall, and exempts none. Pſal. 150.6 Let every thing that hath breath praiſe the Lord. Secondly, Gods mercy is univerſall, and reacheth unto all. Pſal. 145.9. But now if we ſpeak of a due and acceptable Performance of the duty, Praiſe, as the Pſalmiſt ſayth, waiteth for God in Sion. Pſal. 65.1 which words may be expounded by thoſe of Paul, Ephe. 3.21. unto him be glory in the Church. Gratitude is a grace ſeated in, and Thanksgiving a duty performable by onelyonly the true and genuine members of the Church miſticall, the body and fulneſſe of Chriſt. Ephe. 1, 23. and this appropriation of the duty unto the Church might be ſignified by the very Name that was given unto that tribe, which was in an eſpeciall manner a type of the Church, It was called Judah that is, Praiſe. However then all men are obliged unto the duty by the generallity of Gods both command and mercy, yet they onelyonly who are truely Church members and ſo members of Chriſt are enabled for and accepted in performance of the duty.

Firſt they onelyonly are enabled and gifted for the duty, they onelyonly have the gift and grace of thankfulneſſe, their hearts alone are ſet in a right tune by God, and ſoe none but they can make this muſick. All others are out of Chriſt, and without him, ſevered from him, we can doe nothing ſaith our Saviour. Joh. 15, 5. in this or any other duty. Tract. in Ioan. 81. De Verbis Apoſt. Serm. 13.Leaſt any ſ…ith Auſtin by occaſion of thoſe foregoing words in the ſame verſe, He that abideth in mee, and …in him, bringeth forth much fruit, might conjecture that the branch which did not abide in Chriſt might bring forth of it ſelfe, ſome, though but a little fruit; Chriſt doth not ſay without me yee can doe but a little or a ſmall matter, or without mee if yee doe any thing it will be with a great deale of difficulty: but without mee yee can doe nothing at all. A ſpirituall knowledge p. 5of God and his mercy is as you ſhall here annon a roote of Thanksgiving. The unregenerate then cannot but bee unable for it who have their underſtandings darkned Ephe. 4.18. Now as Doctor Feild notes out of the booke called Deſtructorium Vitiorum, Feild of the church. p. 254.though a man may know in the darke the length, breadth and other dimenſions of a thing; but not whether it be faire, or foule, white, or black: ſo however wicked men in that dark condition, and obſcurity of diſcerning into which ſin throwes them, may finde out that there is a God, and that hee is the beginning, and cauſe of all things, yet they cannot know how faire, how good, how mercifull, and how glorious hee is, that ſo they may love him &c. praiſe, and thanke him, unleſſe they have an illumination of grace. To propound Gods glory as the higheſt end is required in all true thanksgiving, and therefore unregenerate men, have no ability for the worke, becauſe their hearts are utterly voyd of that, which is the originall of ſuch a propoſall, that love of God, which the Schoolemen cal a love of Freindſhip, whereby God is loved for himſelfe, for that abſolute goodneſſe which he hath in himſelfe. The higheſt kind of love that they can reach unto is a Love of Concupiſence whereby they deſire to make uſe of God to ſerve their owne turnes. Their love of God is but a circular love that begins and ends in themſelves, in their owne commodity and benefit. Reall and ſincere thankfulneſſe cals for the ſoule, the tongue and the life. And neither ſoules, tongues, nor lives of the unregenerate can beare a part in this duty. Not their ſoules, ſeeing every imagination of the thoughts of their hearts (the Hebrew word foreign ſignifieth not onelyonly imaginations but alſo the purpoſes and deſires) are onelyonly evill continually Gen. 6.5. not ſecondly their tongues Mat: 12.34. O. Generation of Vipers how can yee being evill ſpeake good things. Not their lives, A corrupt tree cannot bring forth good fruit. Mat. 7.18.

p. 6Secondly, as the Saints onelyonly have gifts and abilities for the duty, ſo they alone finde acceptation in it. To give thanks ſayth Paul, is the will of God in Chriſt Jeſus concerning you. 1 Theſſa. 5.18. that is as Zanchy expoundeth the words. Towards you who are in Chriſt Jeſus from ſuch onelyonly tis the acceptable will of God, that is by a Metonymy, Iunius Willet on Levit.an Object which will pleaſe and delight his will. In Peace offerings the ſacrifices were to be eaten, as, pure. Levit. 7.15. ſo Pura a Puris, both the ſacrifices, and the ſacrificers were to be free from any legall or ceremoniall uncleanneſſe, or pollution, verſ. 19.20, 21. To teach, That as the expreſſions of thankfulneſſe, ſo the perſons of the thankfull were to be holy. If he that did eate of the fleſh of the Peace-offerings were Levitically uncleane, he was to be cut off: Thereby intimateing the unacceptableneſſe of our thanksgivngs if tendred by one morally uncleane; whoſe uncleannes is unmortified, who indulgeth himſelfe in the love, and practiſe of his luſts, and corruptions. Amos 5.22, 23. Every ſuch a man is a child of wrath, Ephe. 2.3. an object of Gods vindicative wrath, a wrath of malediction and if his Perſon be hated and accurſed by God, how can his prayſes be accepted with god? Hee is a corrupt tree and therefore all his thanks are corrupt, rotten and ſtinking in the noſtrils of God. Hee is in the fleſh and in an eſtate of infidellity; now they that are in the fleſh cannot pleaſe God, Rom. 8.8, without faith tis impoſſible to pleaſe him. Heb. 11.6. All his ſacrifices, his ſacrifices of praiſe; all his prayers, his prayers of thanksgiving, as well as petition are an abomination unto the Lord. Prov. 15.8. and 28.9. Hee will ſpread the dung of them upon his face. Mal. 2.3. He wil regard them no more, then the cutting off a Doggs neck, Dickſon & new Annotat.then the offering of Swines blood, then the bleſſing of an Idoll, Iſa. 66.3. The Apoſtle in Heb. 6.1, termes all workes that goe before repentance, and converſion, Dead workes: becauſe they proceede from a p. 7dead principle, from a nature dead in ſins, and treſpaſſes; becauſe they make liable to death, they deſerve death. Now to argue from the generall to the particular, it followeth therefore; that the prayſes, and thanks of unregenerate men, which goe before their repentance, and converſion, are but a dead worke, onelyonly the carkaſe, and forme of praiſe and thanksgiving, as comeing from dead hearts, and affections and being ſo farre from finding favour, and acceptance with God, as that the wages of them is death. Although then they bee very forward, and ſeemingly zealous in their prayſes and thanks, though they be very elaborate, and make great flouriſhes in their celebrations of God mercies: yet, to uſe the ſimilitude of Chryſoſtome applyed by him to the workes of the wicked in generall. All this is but like the Reliques of the dead wrapt up fairely. Wee ourſelves reckon it no credit but a diſgrace rather, to be praiſed by baſe and unworthy men. Paul was greived with the prayſes that the damſell poſſeſſed with the Spirit of divination gave him and Silas. Act 16.16, 17, 18., And will God then, thinke you, bee well pleaſed with thoſe prayers that come from impure, mouths, and unſanctified hearts? or will he not rather account them diſprayſes? a ſtaine, and a blemiſh unto his glory? when the ſpirit of an uncleane Devill uttered the glorious praiſe of Chriſt Proclaiming him with a loud voice to be the holy one of God, Chriſt rebuked him, and commanded him to hold his peace. Luk. 4.33, 34, 35. In like manner, though not in ſo high a degree, he deeply diſtaſteth and diſrelliſheth all prayſes, and thanks which come from thoſe that are of the Devill. 1 Joh. 3.8. children, limbes of the Devill. Act. 13.10 who commit ſinne make a trade of ſinning, obey ſinne in the luſts thereof. For their moſt glorious prayſes are ſo farre from exaltation of Gods moſt holy Name, as that they are a profanation and pollution thereof.

Thirdly, In a third place. The excellency of the duty p. 8may be gathered from the excellency of its object, and that in the text is the name of God. It is a good thing to fing prayſes unto thy Name. Now the name of God is great, terrible, and holy. Pſal. 99▪3. glorious. 1 Chro. 29.13. Exalted above all bleſſing and prayſe. Nehem. 9.5. Excellent above the Earth and heaven. Pſal. 8.1. Pſal. 148.13. But to ſpeake diſtinctly Gods mercies, and benefits, are the object of thanksgiving, his excellencies, and perfections of prayſe. So then thanksgiving lookes upon that which is moſt amiable, ſweet, and lovely in Gods attributes, and workes, his tender mercies that are over all his workes. Pſal. 145.9. that are as great as the heaven is high above the earth. Pſal. 130.11. And that which reſpects ſo ſweet an object cannot poſſibly be unlovely. Praiſe regards what is moſt admirable in Gods nature, and workes, his divine excellencies, and perfections Pſal. 107.8. Pſal. 145: 5 6. And in reference unto this is it that God is ſaid to be fearfull in prayſes doing wonders. Exod. 15.11. Rivet upon the place thinkes that prayſes may be taken metonymically for the matter of prayſes, thoſe works of God for which he is to be prayſed, and then the ſenſe is; Thoſe workes of thine for which thou art to be prayſed are fearefull, terrible, and wonderfull. The latter words doing wonders, explaine the former, Fearefull in prayſes. God is therefore fearefull in prayſes: becauſe he doth wonders. Regard is had unto that great, and dreadfull execution of judgement upon the Aegyptians in the foregoing chapters. But the expreſſion upon good ground is applyable unto all the marvellous workes of God. Now that which reſpects ſo glorious an object, cannot poſſibly be inglorious, that cannot but be an admirable duty which is whol ly taken up with thoſe workes of God, that deſerve dread and wonder.

Fourthly, **foreign. Ariſt. 3. Top. 2. c. text. ….difficulty is an argument of excellency and how difficult the duty is may be collected from that interrogation p. 9of the Pſalmiſt. Pſal. 106.2. Who can utter the mighty acts of the Lord? who can ſhew forth all his praiſes? which may be reſolved either into a Negation or Reſtriction. Few or none can utter the mighty acts of the Lord, can ſhew forth all his praiſe; few can doe it in an acceptable manner, and none can doe it in a perfect manner. **Reynolds on Hoſea.And indeed it is not univerſall in Scripture for ſuch kind of Interrogations to amount unto either a negation or at leaſt an expreſſion of the rareneſſe and difficulty of the thing ſpoken of. 1 Cor. 2.16. Pſal. 90.11. Iſa. 53.1. Without a full confeſſion of mercies it is not poſſible to make either a due valuation of them, or a juſt requitall for them. And how impoſſible a thing it is, fully to recount mercies you may ſee Pſal. 40.5 Many, ò Lord, are thy wonderfull workes which thou haſt done, and thy thoughts which are to us ward, they cannot bee reckoned up in order unto thee: If I could declare and ſpeake of them they are more then can be numbred.

But the difficulty of the duty, may yet farther bee prooved from the fifth proofe of its excellency, the Comprehenſiveneſſe of it. It is a very wide and comprehenſive duty whether wee regard its Elicite or Imperate acts: Its Elicite acts, thoſe which immediately flow from the grace or virtue of thanksgiving, viz. Obſervation, Confeſſion, Remembrance, Valuation, Retribution, are things of a very large extent that take up the whole heart. Pſal. 9 1. Pſal. 138.1 Nay the whole man, all his parts and all his powers. But its Imperate acts, thoſe which are performed by its command, and more remote influence comprehend the whole compaſſe of obedience all workes of Religion concerning God, of charity and, Juſtice towards both, our brethren, and our ſelves. **Willet, Iunius.Peace-offerings were never offered alone but alwayes joyned with other ſacrifices. Judg. 20.26. and 21.4., 1 Chron. 21.26. Thereby ſhewing that thanksgiving if it goe not to the conſtitution of, it hath yet a neceſſary p. 10**Vid. Morteni Antidot. contra Merita. 19. c. ſect. 4.connexion with and relation unto all our ſpirituall ſacrifices, all our duties. Auſtine makes the whole duty of man to ſtand in this, Ʋt anima non ſit ingrat… deo, that the ſoule bee not unthankfull to God. Ʋrſinus gives his third book of the Body of Divinity the title of Gratitude which yet treates concerning converſion, good workes, the law of God, prayer &c, Hoe thought it ſeemes that gratitude comprehended all theſe. The title of the booke of Pſalmes is in the Originall foreign, the book of praiſes and yet it compriſeth all ſubjects belonging to Divinity. No point of Doctrine almoſt but is handled; no duty but is preſſed therein. The whole Body of Divinity belongs to the praiſe of God. What is there Speculative therein, but ſets forth ſome matter or argument of praſe What is there Practicall therein but is an expreſſion, and fruit of the prayſe of God. Even **Hujus virtu tis materia tam late patet quàm Vita. de Benef l. …. c. 19.Seneca tels us, that the matter of this virtue is as broad as our lives. There is little difference betwixt the prayſing, and glorifying of God, and glorification of God comprehends in generall, Fructification, or obedience. Joh. 15.8. Herein is my Father glorified that yee beare much fruit, Phil. 1.11. The fruites of righteouſneſſe are by Jeſus Chriſt unto the praiſe and glory of God. More particularly. Confeſſion of ſinne. Joſh. 7.19. My ſonne give glory to the Lord God of Iſrael and make confeſſion unto him. Repentance; Rev. 16.9. They repented not to give God glory. Faith. Rom. 4.20. He ſtaggered not at the promiſe of God through unbeleife: but was ſtrong in faith giving glory to God. Martyrdome. Iohn 21.19. Signifying by what death he ſhould glorifie God. The Apoſtle having exhorted to give thanks in every thing 1 Theſ. 5.18. backs it with this motive, For this is the will of God &c. which (why may wee not interpret thus) This is the ſumme or abridgment of Gods revealed will.

Sixthly, The excellency of thanksgiving may be inferred from the worth of its Cauſes. I ſhall inſtance but p. 11in five. Faith in, and Love of God, ſpirituall, both Knowledge of, and Joy in God, and his mercies, Humbleneſſe, Meekneſſe of mind, or Brokenneſſe of heart. Theſe excellent and pretious graces doe produce thanksgiving, and therefore cannot but derive unto it ſomewhat of their perfection and excellency.

Firſt then, Faith is a cauſe of thankfulneſſe. Pſal. 106.12. Then beleeved they his word, they ſang his praiſe, Their ſinging of his praiſe was an effect of beleife of his word. The Pſamiſt hath regard, as appeares plainly by the coherence unto Exod. 14.31. and 15.1. When Iſrael ſaw that great worke which the Lord did upon the Aegyptians, and beleeved the Lord &c. Then ſang Moſes and the children of Iſrael this ſong unto the Lord. Firſt Faith unites with God and Chriſt, and a ſoul that is one with God and Chriſt, apprehends it ſelfe intereſſed in their honour, and glory: the advancement of which, it anſwearably deſireth and indeavoureth. Secondly, Faith is a ſelf-denying grace, it carrieth a man out of himſelfe unto God and Chriſt, and therefore carrieth away all honour, and glory from a mans ſelfe unto God, and Chriſt, Now faith hath by Peter the Epithite of Pretious, expreſly given unto it. 2 Pet. 1.1. And pretious it is in regard of its object Chriſt, his pretious truths and promiſes; In regard of its effects or offices. For it unites with God, and Chriſt. Juſtifieth our perſons before God, Purifyeth our hearts, worke…h by love, that is, it is a meanes of the increaſe and exerciſe of Love, and all other practicall graces; it ſtirreth them unto, and forwards them in their operations, and is therefore called the Root the Queene, the Empreſſe of all other graces.

Secondly, A ſecond cauſe of thankfulneſſe is Love of God. The Schoole-m…n diſtinguiſh of a twofold love one of Freindſhip, another of Concupiſcence according to both **Aquin. 1 … 2 ae. Queſt. 26. art. 4. Scot. l. 2. d. 6. q. 2. n. 3. Faber Favent. padae.Aquinas, and * Scotus. A Love of freindſhip regards the object unto which wee wiſh or deſire good p. 12A Love of concupiſcence reſpects the good which wee wiſh, or deſire unto the Object loved with the love of freindſhip: and **2 da. 2 dae. q. 23. art. 1.thus, to uſe the inſtances of Aquinas. Wee love Wine, an Horſe, or any thing elſe, by which we our ſelves, or any other thing we love with the love of freindſhip n…y be adv…ntaged, or delighted. Now it is as impoſſible that the love of God which is but of concupiſcence ſhould produce thankfulneſſe. For, firſt, **Faber Faventi. l. 2. d. 6. q. 2. d. 32.that is a love of a thing propter aliud, and in ordine ad aliud for ſomething elſe in order, or in ſubordination unto ſome other thing. Now, that which goes about to make God any way ſubordinate is ſo farre, from working his praiſe, as that it is an attempt to un-God him, to rob him of that honour, and glory which is eſſentiall to him. Secondly, true thanks, and prayſes are terminated in God, now, as **Amor concupiſ…entiae dicitur inclinatio appetitus in bonum, non ſecundum ſe & ut in terminum, ſed ut relatum ad alterum vel ut alteri applicandum ſeu applicatum. Tom. 2. diſt 3. q. 2. punct. 1.Gregory de Valentia obſerveth, the love of concupiſcence is not terminated in the goodneſſe of its object, but referred farther unto an application thereof, unto the object loved with the love of freindſhip, **Aquin. 22. 2^ae q. 33. art. 1.our love of Wine and horſe ſtayes not in the goodneſſe of Wine, or horſe, but reſpects the uſe thereof by our ſelves or freinds. We wiſh our Wine, our Horſe good, but tis, in reference to our ſelves, or our freinds that we or they may have: the uſe, ſervice, or benefit of this their goodneſſe. That louelove of God then which is but of concupiſcence is terminated not in God, but in our ſelves, in that advantage which we deſire to reape by, in that uſe which we deſire to make of him. This love then is more deſirous, and ſtudious of our owne good, then Gods glory, and therefore cannot beget thankfulneſſe, which principally minds the exaltation of Gods glory. But now the very height of praiſe, & thanksgiving is an effect of that love of God which is called a love of freindſhip: for that is a love of God principally for his owne ſake, and therefore ſubjects unto his glory whatſoever is finite, and created. This love makes God ſubordinate unto nothing, p. 13and an acknowledgment of the unſubordinateneſſe of God, is the greateſt glory that a poore creature can give him. This love of freindſhip, as Aquinas obſerveth out of Arſtotle, is a love of Benevolence, whereby wee wiſh, or deſire good unto the object loved. Hee then that loves God with the love of freindſhip, loves him with a love of Benevolence, and to love God with a love of Benevolence is to wiſh, and deſire all poſſible good unto him. Now our goodneſſe, ſayth the Pſalmeſt, extendeth not unto him Pſal. 16.2. viz. otherwiſe then by way of praiſe, declaration, glory and acknowledgement. The love of God then that is of benevolence enclineth to deſire, and endeavour the bringing of all poſſible praiſe, honour, and glory unto him The Apoſtle ſpeaking of this love, ſayth that it ſeekes not her owne. 1 Cor. 13.5. that is principally. If then we love God with this kind of love, we will not ſeeke our owne, we will more zealouſly, and diligently ſeeke the advancement of Gods glory, then the profit, pleaſure, honour, credit, and reputation of our ſelves. **Amas et l… das definis l… dare ſi deſir amare. Auſt Pſal. 85.Ps 85If we love God with all our hearts, with all our ſoules, with all our mights, we will ſet a higher value upon his glory, and praiſe, then upon the whole creation And therefore rather then his glory, and praiſe ſhould run any hazard, will reſolve to undergoe the utmoſt extremities. Love of God you ſee is a cauſe of praiſe, and thanksgiving; and for proofe of its excellency, I ſhall in this haſt refer you unto 1 Cor. 13. which chapter is wholly ſpent in the elogies, and commendations thereof.

Thirdly, A third cauſe of thankfulneſſe is a ſpirituall, and experimentall knowledge of God, and his workes of mercy, and deliverance A thankfull man muſt praiſe God for them, and therefore he muſt be acquainted with them. He muſt diſtinctly, and lively blazon out the ſpecialties of them, and therefore hee cannot bee ignorant of shem David was ſenſible that hee could neither have a p. 14thankfull heart, nor thankfull lipps without knowledge not a thankfull heart. Pſal. 119.7. I wil praiſe thee with uprightneſſe of heart, when I ſhall have learned thy righteous judgements: not thankfull lipps Pſal. 119.171. my lipps ſhall utter praiſe when thou haſt taught me thy ſtatutes. **Pſa. 68. v. 24.26. compared.Ps 68:24Ps 68:26An open mouth to praiſe God for benefits preſuppoſeth ever as its cauſe an open eve, an enlightned underſtanding to behold the name of God written upon it, as a token of his love, Now knowledge is a very pretious grace, that wonderfully beautifyeth, and inricheth the mind of man, and therefore compared by Solomon to ſilver, and hid treaſure. Prov. 2 4.

Fourthly, A Fourth cauſe of praiſe and thanksgiving is ſpirituall Joy that commeth cheifly from a fight, and ſenſe or reliſhing of Gods love, and goodneſſe in mercies. This will be evident, if you will compare my text with the 4 verſe of the Pſalm; for then you ſhall ſee that the Pſalmiſt there ſetteth downe the ground, or reaſon why hee thought giving of thanks, ſinging of praiſe ſo good, and excellent a thing. For thou Lord haſt made me glad through thy work. v. 4. viz. of mercy, and deliverance. A rej…ycing of the heart by Gods workes of mercy begets a ſollid, and ſerious apprehenſion of the goodnes and excellency of praiſe and thanksgivings and ſuch an apprehenſion will quicken unto a chearefull performance of it. And indeed it is impoſſible, but that praiſe, and thanks ſhould be the effect of ſpirituall joy in mercies. How can a man bee unthankfull for mercies, which witneſſe and ſeale up Gods ſpeciall love, and favour, and ſo produce glorious and unſpeakable comfort? A man truly and ſpiritually joyfull is ſatisfied with the love of God ſhed abroad through his heart, as with marrow, and fatneſſe &c. And how can ſuch an one, but be excited unto thankfulneſſe I Pſal. 63.5. My ſoule ſaith the Pſalmiſt ſhall be ſatisfied as with marrow, and fatneſſe, and then my mouth ſhall prayſo thee with joyful lipps. **In the ring of graces, Faith is the diamond, Joy the ſparkle of the diamond. Arrowſmith, on 1 Sam. 7.12.1 Sam 7:12Now the excellency of p. 15joy is ſet forth Pſal. 97.11. Light is ſowne for the righteous, and Joy for the upright in heart. The latter part of the words expound the former, and ſhew that by the Light ſowne for the righteous, is meant Joy. And indeed tis uſuall in Scripture for light to be put for joy, Heſt. 8.16. Iſai. 50.10 Now light is of all ſenſible qualities the brighteſt, and moſt glorious.

Laſtly, Humbleneſſe, Meekneſſe of mind, Brokenneſſe of heart is a cauſe of thankfulneſſe. An humble, contrite and penitent ſoule, will debaſe it ſelfe, lay it ſelfe low before God, it will diſclaime all deſert of the meaneſt mercies. And that's the way to value mercies to exalt, and extoll God aright: ſuch a ſoule will challenge to it ſelfe nothing but ſinne, and impotency; and therefore it will not dare to finger any part of the glory, honour, and praiſe which is due unto God. Now for the excellency of rhis humility, meekneſſe, and brokenneſſe of heart, I ſhall alleadge but theſe few following places of Scripture. Pſal, 51.17. The ſacrifices of God are a broken ſpirit, and a contrite heart, ô God, thou wilt not deſpiſe. The Pſalmiſt, alludes (thinks ſome) unto ſpices which are moſt fragrant when pounded, and bruiſed; ſo are our hearts moſt pleaſing to God when broken with ſpirituall ſorrow. For in the latter part of the verſe a contrite, and broken heart thou wilt not deſpiſe, there is a foreign or Liptotes. leſſe is ſaid, and more underſtood. So that the meaning is. A broken and contrite heart thou wilt highly value, and prize, and ſo much may be gathered, for that it is called not onelyonly the ſacrifice of God in the ſingular number, but the ſacrifices of God in the plurall, to denote that it was inſteede of all Leviticall, or ceremoniall ſacrifices, mentioned in the foregoing verſe, more acceptable unto God then all of them. Iſai. 57.15. Thus ſayth the high and lofty one that inhabiteth eternity, whoſe name is holy, I dwell in the high, and holy place, with him alſo that is of a contrite, and humble ſpirit, to revive p. 16the ſpirit of the humble, and to revive the heart of the contrite ones. Iſai. 66.2. To this man will I looke that is of a poore contrite ſpirit, and not with a bare Intuitive looke, but with a loke of Love, and Reſpect. If you compare the words with the foregoing verſe, and heed the Antitheſis hinted by the Particle, But, it will bee obvious to infer, that a poore and contrite ſpirit is Gods place of reſt, his temple, and ſanctuary. A meek ſpirit is termed by Peter an Ornament of great price in the ſight of God. 1. Pet. 3 4.

The worth of prayſe, and thanksgiving may ſeventhly, be concluded from the acceptableneſſe thereof to God. To praiſe the name of God with a ſong, to magnifie him with thanksgiving ſhall pleaſe the Lord better, ſayd David, then an Oxe, or Bullock that hath hornes, and hoofes. Pſal. 69.30, 31. An Oxe or Bullock that hath hornes, and hoofes is taken by a Synech d… he of the part for the whole for all ceremoniall ſacrifices and externall rights under the old Teſtament whatſoever: and from Davids preferring of praiſe, and thanksgiving unto them, wee may by way of Analogy, and Proportion infer the pecular gratefulneſſe, and ſingular acceptableneſſe thereof unto God above all that is poſitive, ceremoniall, or rituall in the worſhip of God under the new teſtament, as Baptiſme, the Lords Supper, and diſcipline &c. In Beza's annotations upon the 1 Theſſa. 5.18. In every thing give thanks, for this is the will of God in Jeſus Chriſt &c. The will of God is paraphraſed; Res deo accepta, et quâ in primis delectatur, a thing acceptable unto God, wherewith hee is eſpicially delighted. And that it is ſuch, I ſhall cleare by theſe 5. following reaſons.

Firſt, Becauſe God vouchſafeth to account himſelfe bleſſed, honoured, glorified, magnified, exalted &c. thereby.

Secondly, Becauſe in a peace-offering a female was accepted, Levit. 3.1. which might be to ſignifie, that p. 17the weakeſt expreſſions, which are cloathed with thankfulneſſe finde with God, not only allowance, but alſo favour and gratious acceptance. Gratitude ennobleth the meaneſt preſents, the ſmalleſt ſervices unto both God, and man.

Thirdly, That praiſe and thankſgiving is a thing which God liketh very well of, may be gathered from compariſon thereof unto the moſt pleaſing, and delightfull objects of the ſenſes. As Firſt of Hearing Cant. 2.14. Let mee heare thy voyce ſayth Chriſt to his Church, for ſweet is thy voyce; and the voyce of the Church is not only of prayer and ſupplication Pſal. 5.3. Pſal. 28.2. but alſo of praiſe Pſal. 42.4. and thankſgiving Plal. 26.7 Secondly of Taſt. Cant. 7.9. The roofe or as Aynſworth tranſlates it, the Palate of thy mouth ſhall be like the beſt wine, that goeth downe ſweetly &c. And the Palate, as hee obſerveth upon the place, is an inſtrument, not onelyonly of taſt, but alſo of ſpeech. This latter uſe, ſaith he, ſeemeth here to be meant, that the Palate, to wit, by a Metonomy, her ſpeech ſhould be like the beſt, or moſt excellent wine. Now the ſpeech of the Church, gratious ſpeech comprehendeth not only her doctrine, and prayers; but alſo her prayſes and thanksgivings. A Peace-offering is termed Levit. 3.11. foode, or bread unto the Lord: it is the food, or bread of the offering made by fire unto the Lord▪ the meaning is, God taketh delight in it, as man doth in his meat, when he is refreſhed thereby. Numb. 28.2. Ezech. 44.7.

Thirdly, of Smelling in Rev. 5.8. The Prayers of the Saints are termed odours, or incenſe; and there are two ſorts, or kinds of prayer: the prayer of Petition, and the prayer of thankſgiving. Levit 3.5. A peace-offering is of a ſweete ſavour unto the Lord. Aynſworth reades it, of a ſavour of reſt; the Septuagint of ſweet ſmell. The Chaldee expoundeth it, an offering which ſhall be received with favour before the Lord. Moſes ſpeakes of God after p. 18the manner of men, as if he were delighted, comforted, and refreſhed by our thankſgiving, as mens ſenſes are with ſweet, and fragrant odours.

Fourthly, How wonderfully acceptable this duty is unto God may be ſcene from Gods jealouſy of it, his unwillingneſſe to communicate it. God hath dealt with us as Potiphar with Joſeph. Gen. 39.9. There is none greater in this houſe then I, ſaith Joſeph, neither hath hee kept back any thing from mee; but thee, meaning his Wife. God hath made man his Viceroy upon earth, there is none greater in this houſe then he, neither hath he kept back any thing from him, but his praiſe, and glory. Hee hath given him Himſelfe, his onelyonly begotten Sonne, and his heart blood, his ſpirit, and all its graces, and comforts, things preſent, and things to come 1 Cor. 3.22. this preſent world, and the world to come Heb. 25. The earth and all the fulneſſe thereof, heaven, and all the glory, and happineſſe thereof: but now his praiſe, and glory is a thing ſo deare unto him, of which he is ſo tender, and even jealous, as that he will at no hand part with it Iſai. 42.8. My glory will I not give to another, neither my praiſe to graven Images He freely, and fully beſtoweth on us the benefit, comfort, and ſweet of mercies, but the praiſe, and glory hee reſerveth wholly, and altoget her for himſelfe.

Fifthly, And laſtly. The cleareſt proofe of Gods acceptation of it, is his propoſall of it, as an end of his conferring mercies, and deliverances: for which we have out of Pſal. 30.11, 12. a moſt pregnant proofe, Thou haſt turned for me my mourning into dancing, thou haſt put off my ſack-cloth, and girded me with gladneſſe, to the end that my glory may ſing praiſe unto thee, and not be ſilent, ô Lord, my God. Gods glory, and praiſe is the end of all his workes, the greateſt of his workes the worke of Creation. Rom. 11.36. Prov. 16.4. The Lord hath made all things for himſelfe. It is the end of all the glorious p. 19workes of God in, or about his Church, the end for which he gives the Church a beeing. Iſai. 43.7.21. The end of all the dignities, priviledges, and mercies, adoption, glorification &c. which he beſtoweth on true members of the Church. 1 Pet; 2.9. Iſai. 60.21. Ephe. 1.5.6.11, 12.14. Now the end of working is by the agent moſt deſired. **In ſine non adhibetur aliqua menſura ſed ſolum in ijs quae ſunt ad ſinem Aquin. 2a. 2ae. 84. art 3.Performance of this duty then or the reſult thereof Gods glory being the end of God workes, eſpecially of his workes about ſo beloved an object, as the Church, cannot but be highly valued with God. The value of that duty muſt needes be unvaluable which heaven aymes at, which is the ſcope of any of the Lords either workes or gifts. Wiſe men worke ever for ſome notable good, how much more the infinitely wiſe God impoſſible that ſo omniſcient an agent ſhould propound to himſelfe any low, or meane end.

Eightly, The Point may be made good from an application of the ſeverall ſorts, or kinds of goodneſſe unto praiſe, and thankſgiving. It is Bonum, Honeſtum, Iucundum, Vtile, an Honeſt, Pleaſant, and Profitable good.

Firſt, it is an Honeſt, or **Quid tam lauda ile, quid tam aequaliter, in omnium avimos quam referre bene meritis gratiam Senec. de Benef. l. 4. c. 16. Quid eſt hoveſtius quam gratumeſſe! … …19.virtuous good unto which we are ingaged by many ſeverall virtues bp Religion, Charity, Juſtice, and Fidelity.

Firſt by Religion which inclineth to performance of thoſe things that carry direct, and immediate honour, and glory unto God. And God himſelfe tels us, Who ſo offereth praiſe, glorifieth, or honoureth him. Pſal. 50, 23, Indeed, other graces, and duties looke unto Gods honour, and glory too, but none ſo fully, ſo expreſly, as this, becauſe tis its proper and peculiar office to honour God in all his attributes.

Secondly, by Charity, For that as a…ppeares by our Saviours opening the full extent thereof Mat. 5.43, 44. obligeth to love our enemies to doe good to them that hate us to pray for them that deſpitefully uſe, and perſecute us. And therefore ſure it engageth us even to looſe p. 20our ſelves in the love, admiration, and prayſes of a God, whoſe mercies towards us are ſo unſpeakable, ſo unconceivable. Not to be raviſhed with ſuch goodneſſe is to be unthankfull.

Charity binds us to bleſſe them that curſe us, much more to bleſſe God who continually bleſſeth us; to recompence to no man evill for evill, much more to returne good for good; not to bee overcome with evill, but to overcome evill with good. Rom. 12.17.21. Much more to be overcome, and conquered with the riches of▪ Gods goodneſſe, forbearance, and long ſuffering.

Thirdly, by Juſtice. In **Keckerm. Hthick l. 2. …. 5.Morall Philoſophy gratitude to men is made a branch of i…ſtice. And ſhall not thankfulneſſe to God be ſo alſo in Divinity? Are wee bound to men for their courteſies▪ and not obliged to God for his bleſſings. Ʋlpian defines juſtice to be, Conſtans et penpetua voluntas jus ſuum cuique tribuendi, that is a virtue which conſtantly and firmly inclineth to give unto every one his due, and right. And glory, ſayth the Pſalmiſt, is due unto the name of the Lord. Pſal. 29.2. Pſal. 96.8. Aynſworth on Levit. 3.1▪ notes that a ſacrifice of Peace-offerings is in the Originall, a ſacrifice of pay-offerings, or a ſacrifice of payments. In our peace-offerings in our ſacrifices of thankſgivings, wee doe but pay a debt unto God, now it is juſtice to pay men their debts, much more God his. Thankſgiving is both **Debitum Morale ſive debitum Honeſtatis quod fundatur in honeſtate morali & debita… reclitudine virtutis quam quiſque ſervare tenetur in ſuis actionibus quoe ſunt ad alterum. Debitum Legale ſeu Iuſtitiae ad quod redden dum aliquis lege aſtringitur. Aquin, 2a. 2ae. q 80. Debitum Legale & ad quod exigendum alter verum jus & actionem moralem habet, & ideo ratione illius juris alius obligatur lege juſtitiae ad illud reddendum Becan. Sum. Theol. partis 2ae. p. 3. q. 1.debitum morale, and debitum legale. Firſt, debitum morale a debt of duty unto which we are tied by morall honeſty in Gods commandement. Secondly, debitum legale, or debitum juſtitiae, unto which we are tied by Gods law, which God hath a full right to exact, and challenge, and that by virtue of our relation unto him, and our mercies received from him. Firſt of relation to him, He is our father, and if I bee a father, ſaith hee, where is mine honour? Mal. 1.6. Secondly, by virtue of our mercies received from him. Every mercy is a ſtrong obligation unto the payment of p. 21thanks; eſpecïally ſuch m…rcies as win us praiſe, and honour with men. Of every ſuch mercy wee may ſay as **Pro Marcello.Cicero did in the like caſe, Quanta eſt in dato beneficio laus, cum accepto tanta ſit gloria what praiſe, and glory is due unto God for the gift of mercies ſeeing upon our bare receipt, and poſſeſſion of them, ſuch praiſe doth acrew unto us. Our having of mercies renders us praiſe worthy: much more doth gods giving of them make his praiſe worthy. For, tis, ſayth the Lord Jeſus, a more bleſſed thing to give then to receive. Act. 20.35.

This deliverance for which you keep this Anniverſary, hath made you honourable in the eyes of men: And is it not juſtice that it ſhould gaine from you an high eſteeme both of it, and its author, God. It hath made you, the delivered, famous, and renowned, not onelyonly in this Kingdome, but alſo in forreine parts. O then, how pretious, and glorious ſhould it render in your account, God the deliverer. Your enjoyment of the mercy hath purchaſed glory, and renowne to you, ô then, tis very juſt, and equall that Gods beſtowing of it ſhould procure glory, praiſe, and thanks from you. A ſingle mercy you ſee makes us debtors, bindes us unto a returne of thanks, much more the fulneſſe of mercies, his dayly loading us with benefits Pſal. 68.19. his ſhowers of bleſſing Ezech. 34.26. his giving to all men liberally, or largly. Jam. 1.5. His giving us richly all things to enjoy. 1 Tim. 6.17. Eſpecially, if you add thereunto the conſideration of the freeneſſe of Gods mercies, which are oftentimes beyond our hopes, and deſires, without our prayers, and endeavours, without, …ay againſt our deſerts. Luk. 6.35. The higheſt is kind unto the unthankfull, and to the evill. Chriſt hath received gifts for the rebellious Pſal. 68.18. compared with Epheſ. 4.8. Now as he in the **Teren. Phorm act. 1. Sc. 2.Comedran, Ʋt nunc ſunt mores, adeo res redit ſi quis quid reddit, magna habenda eſt gratia, as the manners of men are in this corrupt age the world is come to that paſſe, that great p. 22thanks muſt be given for payment of what is ones own, and due. O then, how deeply doe free, and undeſerved favours engage unto thanks, indeed they engage us unto thanks by an higher title, and bond then that of juſtice **2a. 2ae. q. 80.Aquinas makes thankſgiving to be▪ but a potentiall part of juſtice, ſuch a part of juſtice as the powers and faculties of the ſoule are thereof, to bee but a virtue ordering upon juſtice. Magnam, ſayth he, cum juſtitia cognitionem habet, perfectam tamen ejus rationem non attingit; It hath as all other potentiall parts of juſtice a kind of kindred unto, or alliance with juſtice, but yet it doth not perfectly reach the nature of juſtice, in quantum deficit in ratione debiti, in as much it commeth ſhort of the dueneſſe, debt, or right required unto …uſtice. But he is to be underſtood of thankſgiving unto men: for the dueneſſe of thankſgiving unto God, fals no way ſhort of the debt, or obligation of juſtice, but rather infinitly tranſcends it. If it be then to be excluded from being either a ſort and kind or elſe a part of juſtice (as I beleeve it is) if wee take juſtice in the moſt ſtrict ſenſe, it is for the reaſon that he gives for excluſion of religion, piety, obſervance &c. from belonging properly to juſtice, in quantum deficit a ratione equalis propter retributionis inaequalitatem, becauſe it fals ſhort of that equality in point of retribution which is required unto juſtice ſtrictly ſo termed. What ſhall I render to the Lord for all his benefits towards mee Pſal. 116.12. ſayth the Pſalmiſt, that is, I can render nothing that is anſwerable unto all, nay to any of all his benefits.

Laſtly, we are obliged to this duty by the bond of Fidelity, which inclineth us to make good all covenants, and promiſes made with men, much more with God. Now the covenant of grace of which we have received the Seales, Baptiſme, and the Lords Supper, is a mutuall covenant, as a covenant of mercy on Gods part, ſo a covenant of duty, and ſervice on our part in the generall, p. 23and in particular tis a covenant of praiſe and thankſgivng. In reference whereunto, one of the ſeales thereof the Lords Supper, is called the Euchariſt from the Greek word for thankſgiving, becauſe one of its cheife ends is foreign giving of thanks, a thankfull celebration, and commemoration of chriſts death, and all bleſſings flowing there from. 1 Cor. 11. 24, 25, 26.

Secondly, tis a pleaſant, and delightfull good. The Pſalmiſt expreſly affirmeth as much in Pſal. 135.3. Pſal. 147.1. and the Prophet Iſaiah oppoſeth the garment of praiſe unto the ſpirit of heavineſſe. Iſai. 60.1.3▪ Spirituall joy, and pleaſance is ſo eſſentiall unto this duty, as that Pſal. 33.1. it is put for praiſe. Rejoyce in the Lord, ô yee righteous, for prayſe is comely for the upright. Now, there is no validitie in this argument unleſſe to rejoyce in the Lord, be to praiſe the Lord or at leaſt except it be a principle part of the praiſing of him, and therefore may well by a Synechdoche of the part for the whole ſtand for all the duty.

Laſtly, It is a Profitable good. For it ſecures, and ſanctiſies mercies already enjoyed, and procures others, which are deſired and expected.

Firſt, it ſecures them, it aſſureth them unto our ſelves, & entayleth them upon our poſterities, and nothing but unthankfulneſſe ſhall be ever able to cut off the entayle. Had it not beene for unthankfulneſſe Adam had yet remained in Paradiſe, the lapſed Angels in Heaven the diſperſed Jewes in the land of promiſe. The Jewes have a ſaying, **Arrowſmith.that the world ſtandeth upon 3 things, the Law, holy Worſhip, and Retribution: by which I conceive they meane that the way to ſetle and ſecure our ſelves in a qu…et and peaceable enjoyment of the things and bleſſings of this world is obedience to the law of God, zeale and diligence in the worſhip of God, and a thankfull retribution for the mercies of God. Great bleſſings that are woone, with prayer are ſaith a **Thomas Goodwin.Divine of this Kingdome; worne p. 24with thankfulneſſe. There is a paſſage of Chryſoſtome in his firſt Homily unto the people of Antioch, foreign.that proveth the thankfull man to be no looſer though hee looſe all that he hath. Haſt thou ſayes hee, loſt thy money? if thou art thankfull, thou haſt gained thy ſoule, and obtained greater riches, drawing unto thy ſelfe greater good-will from God. Thanksgiving is ſo rich a jewell, as that it is able to countervail all loſſes whatſoever. It is, ſaith Chryſoſtome in the Homily, but now cited foreign: a great treaſure, an unperiſhing and undeprivable good, of which we cannot be plundered.

Secondly, Thankſgiving ſanctifieth, & as it were bleſſeth our bleſſings unto us. **Reynolds, Sanderſon-1 Tim. 4 4. Every creature of God is good, and nothing to be refuſed, if it be received with thankſgiving; for it is ſanctified by the word of God, and prayer. Wee may put an enlargment on the words, and extend them farther then the creatures appoynted for nouriſhment, and apply them to all other mercies, Wee may ſay, Every mercy every victory, every deliverance is good, if it be received with thankſgiving: for it is ſanctifyed by the Word of God, and prayer. Principally by the word, by the word of Gods actuall power, and providence, command, and bleſſing by the word of promiſe, the covenant of grace, the goſpel of ſalvation mixed with, and apprehended by faith Inſtrumentally, by prayer, as by the prayer of Petition in the obtaining, and enjoyment of mercies, ſo by the prayer of thankſgiving in the recognition of mercies. The word is the fountaine of this bleſſing, and ſanctification of mercies, and prayer, both of Petition, and Thankſgiving is Gods ordinance for procurement, and application thereof unto us. To open this place a little more fully, wee muſt inquire what is meant by the ſanctification of mercies. It denoteth the enabling of them to yeeld forth their naturall effects, as alſo the exaltation of them above that which they are in their own nature in regard both of originall, p. 25and effects. Mercies then are ſanctified, when they are inabled to yeeld forth their naturall effects, to afford that ſervice and comfort, to performe thoſe offices and operations for which in their own nature they ſerve. Thus meats and drinkes are ſanctiſied, when they are ſtrengthened to feed, nouriſh, and refreſh us. This degree of the ſanctification of mercies, is common to the unthankfull, as well as the thankfull; and therefore there is another degree beyond this, to wit, the advancement of mercies above their naturall condition in regard of both originall and effects. Mercies are then ſanctified, when they come from a higher originall then generall providence, when they reach further then naturall effects.

1. When they come from a higher originall then generall and common providence, to wit, from the love of election, and the purchaſe of Chriſt, from a right of covenant or promiſe grounded thereon, from a right of inheritance derived therefrom. The Apoſtle Paul 1 Cor. 9.17. Reynolds Treat.makes a diſtinction between a reward and a diſpenſation. If I preach the Goſpel willingly, I have a reward; if againſt my will, a diſpenſation is committed to me. We may make application of the diſtinction to our preſent putpoſe. If mercies, victories and deliverances are received with thankſgiving, they are then enjoyed ex promiſſo, out of Gods promiſe, as a reward, as additionals unto the kingdome of God, and the righteouſneſſe thereof: whereas unto the unthankfull they are but diſpenſations enjoyed onelyonly ex largitate, out of patience and forbearance.

2. Mercies are ſanctified when they reach further then their naturall effects, when they are lifted up unto the production of ſpirituall and ſupernaturall effects, when they are made inſtrumentall of ſanctification and ſpirituall conſolation.

Firſt, wen they are made inſtrumentall of our ſanctification, when they improve our graces, quicken to duties, ſtirre up holy and heavenly affections, when they help and p. 26further us in the wayes of God. And thus all mercies do… that are received, enjoyed, and uſed thankfully. Such mer. cies are as glaſſes to diſcover and repreſent the wiſe and carefull providence of God towards us, as ſteps whereby our ſouls aſcend towards God in holy and heavenly contemplations and affections, as needles (to uſe the ſmilitude of Auſtin) to ſew God and our ſoules together, as golden cords to draw us, and as Anchors to faſten us unto God. As the ſhining of the Sunne on a garden of Spices, raiſeth up a fragrant ſmell, as a ſhowre of rain makes the Woodbine or honyſuckle, as alſo the Eglantine or ſweet-bryer Roſe more freſh and ſweet: ſo the Sunſhine of mercies, and the ſhowres of bleſſings, Ezek. 34.26. on thankfull perſons, begets a ſweet ſavour of obedience, betters both their ſoules and their lives, makes them more faithfull unto God, and fruitfull unto men.

Laſtly, ſanctified mercies are made inſtrumentall of ſpirituall conſolation, ſound peace of conſcience, joy unſpeakable and full of glory, ariſing from an apprehenſion of a renewed and comfortable eſtate in ſuch mercies, as alſo of a teſtimony of Gods love by them, a diſcovery of the light of Gods countenance ſhining through them on us in his Sonne Chriſt Jeſus. A thankfull heart lookes on all mercies, the ſmalleſt, meaneſt mercies, as fruits of Gods ſpeciall love, as branches of his promiſes, as returnes of his own prayers …and this renders his little, his narrow meaſure of temporals better, that is, more ſweet and comfortable unto him, then the vaſteſt riches and poſſeſſions are unto the unthankfull. Pſalm 87.16, He findes and feeles amidſt his greateſt wants, a purer, clearer, more unmixed, more ſatisfying gladneſſe, then they can take in the greateſt increaſe of their corn and wine. That is very remarkable which Luke records of the Primitive Chriſtians, Acts 2.46, 7. in even their perſecuted condition, They did eat their meat with gladneſſe and ſingleneſſe of heart, praiſing God. They therefore did eat their meat with gladneſſe, becauſe p. 27they praiſed God. The praiſe of God will make reliſhable the meaneſt and courſeſt fare, a morſell of brown bread, and cup of cold water, &c.

Thirdly, Vide Antidum Mortoni contra meritum, c 19. ſect. 3.thankſgiving and praiſe procureth at Gods hands new mercies, which are expected and deſired not in a way of juſtice, but onelyonly in a way of mercy and liberality, not out of deſert of the duty, but meerly in vertue of Gods free grace, and promiſe in Chriſt Jeſus. Againſt the merit of thankſgiving, I ſhall onelyonly alledge theſe two Arguments, It is our duty, and Gods free gift. Firſt, our duty, as appeares by what we have ſpoken at large concerning the juſtice of it; and our Saviour commands us when we have done thoſe things which are commanded, to ſay, We are unprofitable ſervants, we have done that which was our duty to doe, Luke 17.9, 10. Secondly, **Illud quod ſumus & quod habemus, ſive ſint boni actus, five boni habitus ſcu uſus, totum eſt in nobis ex liberalitate divina gratis dante & conſervante. Et quia ex dono gratuito nullus obligatur ad dandū amplius, ſed potius recipiens magis obligatur danti. Idco ex bonis habitibus & ex bonis actibu… ſive uſibus, nobis à Deo datis, Deus non obligatur nobis & ex aliquo debito juſtitiae ad aliquid amplius dandii, ita quod ſi non dederit, ſit injuſ…us, ſed potius nos ſumus Deo obligati. Durand.it is Gods free gift, as all graces and good works are, 2 Cor. 3.5. Phil. 2.29. Phil. 2.13. Now free gifts oblige the receiver unto gratitude, and not the giver unto any further degree, or larger meaſure of bounty. But although thankſgiving cannot be Medium meritorium of mercies, it is yet of them Medium impetratorium, What is uſually ſaid of the prayer of petition, is appliable even unto the prayer of thankſgiving. It is the key of heaven, which unlocketh all the treaſuries of Gods mercies, both temporall and ſpirituall. Deliverance of our ſelves, and overthrow of adverſaries, is a merciemercy highly valued in theſe dangerous times, and what an influence praiſe hath thereon, you may ſee by compariſon of Pſalm 8.2. with our Saviours quotation of the place, Matth. 21.16. Davids words are, Out of the mouthes of Babes and Sucklings haſt thou ordained ſtrength, becauſe of thine enemies, that thou mighteſt ſtill [or cauſe to ceaſe] the enemy and the avenger. Now our Saviour rendreth ſtrength, praiſe, Matth. 21.16. Out of the mouthes of Babes and Sucklings thou haſt perfected praiſe. And from theſe two places compared together, it is obvious to inferre, That the p. 28praiſes of Babes and Sucklings, the weake and contemptible members of a diſtreſſed and perſecuted Church, is their ſtrength, ſuch a ſtrength as is able to ſtill the enemy and the avenger, to rout and deſtroy all the Churches adverſaries. Hence it is that the Pſalmiſt for the obtaining of a full and compleat victory againſt Church-adverſaries, adviſed the Saints to make uſe as of a two edged ſword in their hand, ſo alſo of the high praiſes of God in their mouth, Pſalm 149.5, 6, 7, 8, 9. Let the Saints be joyfull in glory, let them ſing aloud upon their beds, let the high praiſes of God be in their mouth, and a two edged Sword in their hand, to execute vengeance upon the Heathen, and puniſhments upon the people, to bind their Kings with chaines, and their Nobles with fetters of iron, to execute upon them the judgement written, &c. Of this ſtrength of prayſe we have a notable example in the ſucceſſe of Jehoſaphat againſt the children of Moab and Ammon, 2 Chron. 20, 21, 22. He appointed Singers unto the Lord, and that ſhould praiſe the beauty of holineſſe, as they went out before the Army, and to ſay, Praiſe the Lord, for his mercy e…dureth for ever. And when they began to ſing, and to praiſe, the Lord ſet ambuſhments againſt the children of Ammon, Moab, and Mount Seir, which were come againſt Judah, and they were ſmitten. It was not then you ſee without good reaſon, that Luther called the prayers and praiſes of Chriſtians, their Artillery, and Gun…es. If you deſire growth in grace, increaſe of the Spirit, ſuch a perfection and fulneſſe of grace as is attainable here in this life, the Apoſtle Paul preſcribeth as means of obtaining it, the exerciſe of Pſalmes, and giving of thankes, Epheſ. 5.18, 19, 20. Be filled with the Spirit, ſpeaking to your ſelves in Pſalmes, and Hymnes, and ſpirituall Songs, ſinging and making melody in your heart to the Lord, giving of thankes alwayes, &c. From which words the pious and learned Bayn collects, that the exerciſe of Pſalmes, and thankſgiving procure increaſe of p. 29Gods gracious Spirit. Trumpeters delight to ſound, and Muſitians to play there, where they may have their muſick reſounded back unto them by an eccho: ſo doth God delight to beſtow mercies where they are anſwered with an eccho of thankes. The Sunne beames in their paſſage through the aire, have but a weake heat and light; but when once from ſome ſolid body they are reflected upwards, they then gain a great increaſe, or intention of both: ſo though Gods mercies and our ſucceſſes, and deliverances be at firſt but few and ſmall, if they be reflected back unto God in ſongs of thankſgiving, how wonderfully will they be inlarged? The earth ſends up thoſe vapours to fill the clouds, which ſhee received from them, and hereby ſhee gaines a conſtant ſupply of ſeaſonable dewes, and rain: ſo our returnes of thankes unto God for mercies received from him, will draw down on us plentifull and refreſhing ſhowres of bleſſings, Ezek. 34 26. But ſimilitudes onelyonly illuſtrate, and therefore I ſhall further confirm the point from Gods promiſes, and the Saints confident expectation of mercies upon performance of this duty of thankſgiving.

Firſt, Vide D. Twiſſe Vind…grat. lib. 3. digreſſ. 1.from Gods promiſes of mercies upon our thankſgiving, Matth. 25.29. unto every one that hath, it ſhall be given, and he ſhall have abundance. Unto every one that hath, that is, unto every one that uſeth, and improveth, as diligently, ſo thankfully unto Gods glory, thoſe Talents of mercy, and gifts of grace, which he hath received from God, ſhall be given a greater increaſe, and inlargement of thoſe Talents, and gifts. Philip. 4.6, 7. If thankſgiving bee joyned unto prayer, and ſupplication, then the peace of God which paſſeth all underſtanding, ſhall keep your hearts and mindes through Chriſt Jeſus. Pſalm 67.5, 6. Let the people praiſe thee, O God, let all the people praiſe thee: then ſhall the earth yeeld her increaſe, and God even our own God ſhall bleſſe us. Prov. 3.9, 10. Honour the Lord with thy ſubſtance, and with p. 30the firſt fruits of all thine increaſe; ſo ſhall thy Barnes be filled with plenty, and thy preſſes ſhall burſt out with new wine. Now to honour God with our ſubſtance, is to praiſe him with our ſubſtance, 1 Sam. 2.30. Them that honour me I will honour. If we honour God ad extra, he will honour us both ad intra and ad extra. If we glorifie and bleſſe him declaratively; if we acknowledge him to be glorious, and bleſſed, he will glorifie and bleſſe us operatively, he will make us glorious and bleſſed. What ſhall be done to the man, ſaid the King Ahaſuerus to Haman, whom the King delighteth to honour? Heſt. 6.6. we may apply the interrogation to our purpoſe, What ſhall be done to the Man, to the Town, to the County, to the Kingdome, which God the King of heaven and earth delighteth to honour? how honourable, glorious, and happy ſhall ſuch a Perſon, ſuch a Town, ſuch a County, ſuch a Kingdome be? For Gods honouring of us is not like the empty titles of honour amongſt men, it carrieth reality with it, and comprehends all ſorts and kindes of bleſſings. Becauſe therefore God delighteth to honour the thankfull, he will even ſtudy to heap mercies and ſucceſſes upon them. Reall and ſincere praiſes then for our many deliverances in the by-paſt bloody warre, would long ere this have eſtabliſhed and made this Kingdome a praiſe in the earth, ſo that now no new tempeſt had hung over our heads, there had been an end, not onelyonly of our troubles, but alſo of our feares and jealouſies. This annuall commemoration of your deliverance, if there be vigour and life in it, and if it doe not degenerate into matter of form onelyonly, will render you honourable with Gods people, not onelyonly of the preſent, but alſo of ſucceding Ages; nay, it will make God himſelfe to be a wall of fire round about your Town, and the glory in the midſt of her.

Secondly, that thankſgiving obtaineth mercies at Gods hand, is plain from the Saints confident expectation p. 31of mercies upon their thankſgiving. And of this we have an inſtance in the Church, Pſal. 124. where firſt he relateth, amplifieth▪ and magnifieth Gods goodneſſe in her miraculous deliverance in the ſeven firſt verſes; ſhe bleſſeth God for it verſe 6. and having finiſhed her thankeſgiving, ſhe growes in the laſt verſe unto a boldneſ…e of hope for future help, Our help is in the name of the Lord From Hoſ. 2.15. we may gather, that if we ſing at the valley of Achor, in the borders of the land of Canaan, if we be joyfull and thankfull for the beginnings of mercy, the initials of deliverance and reformation, then the valley of Achor will be a door of hope, a pawn of, and in▪let to future and greater mercies unto a full deliverance, unto a through and perfect reformation. Every mercy that wee ſing unto God for, that we are joyfull and thankfull for, we may call as Rachel did her firſt borne, Joſeph. Geneſ. 30.24. that is, Adding, and ſhe ſaid, The Lord ſhall adde to me another ſonne. The thankfull man may call his mercies Joſephs, pledges of conſtant additionall mercies. And thus have we ſeen how that mercies are the undoubted ſequell, and conſequent of thankſgiving, the ground of which is plainy hinted by Chryſoſtome in his 26. Homily on Geneſis. The reaſon (ſaith he) why God would have us be thankfull is, that the gain which acreweth therby, may redound to us, foreign, and that we may make our ſelves worthy of greater aſſiſtance or help. Thankfulneſſe makes us worthy of mercies, though not with a worthineſſe of merit, that deſerveth them, yet with a worthineſſe of condecency, or fitneſſe that prepareth the heart and affections, and maketh them ſuitable unto mercies. Which acception of worthithineſſe is very frequent in Scripture, Luke 3.8. Luke 7.…. Luke 20.35. Luke 21.36. Epheſ. 4.1. Philip 1.27. Coloſſ. 1.10. 1 Theſſ. 2.12. 2 Theſſ. 1.5.11. 3 John 6. Rev. 3.4▪ & 16.6▪ He that is truly thankfull for part, and received mercies unfainedly, and ſincerely, deſireth p. 32and endeavoureth to render unto God the honour, praiſe, and glory of them (which was the end God aimed at in beſtowing them, and therefore he is though not meritoriouſly, yet acceptably qualified, and fitted for the receit of future mercies) he is to uſe the expreſſion of the Apoſtle, Coloſſ. 1.12. Made meet to be a partaker of the inheritance of the Saints in light.

I am now come at length unto the laſt proofe of the excellency of thankfulneſſe, and thankſgiving. A compariſon of it with other graces and duties: and this compariſon ſhall be firſt in generall with all other graces and duties: ſecondly, in ſpeciall with the prayer of petition.

Firſt, in generall with all other graces and duties. In every thing give thankes, for this is the will of God in Chriſt Jeſus, 1 Theſſ. 5.18. where the will of God may, perhaps, be taken by way of excellency, for that which is a principall, and chiefe point of the revealed will of God touching mans duty. Thankeſgiving (ſaith foreign Homil. 1. ad pop. Antioch.Chryſoſtome) hath no good that is equall, or a peere unto it, as there is no evill worſe then blaſphemy.

Indeed it excells all graces and duties in its end, many in its duration.

1. All of them in its end, Gods glory and honour, though not abſolutely, yet in the manner of its reference thereunto; which is more full, expreſſe, and immediate, then in any other graces, or duties. All other graces and duties aim at this end remotely, but thankeſgiving immediatly; they all looke towards it virtually and implicitly, but praiſe and thankeſgiving formally and expreſly. To celebrate and ſet forth the honour and glory of God, is the ſtudy and buſineſſe of the thankfull man, as his maine, ſo his ſole and proper work.

2. It excells many of them in duration. Many graces and duties, as Faith, Hope, Almes, &c. many Ordinances, as preaching of the Word, Sacraments, Diſcipline, &c. have place onelyonly in this life, as being required becauſe of p. 33the Churches ſtate of imperfection here upon earth: and therefore there is neither need nor uſe of them in heaven in the Church triumphant, where they ſhall all be ſwallowed up in a preſent, perfect, and full fruition, 1 Cor. 13.8. Whether there bee propheſies, they ſhall faile; whether they be tongues, they ſhall ceaſe; whether there be knowledge, it …hall vaniſh away; but the grace of thankfulneſſe ſhall never expire. The duty of thankeſgiving is heaven worke, and worſhip. Rev. 19, 1. and therefore ſhall laſt to all eternity, for ever and ever, even when we have obtained ſalvation to the utmoſt, our perpetuall task ſhall be to ſing, Salvation to our God, which ſitteth upon the Throne, and unto the Lamb.

I proceed ſecondly unto a compariſon of thankfulneſſe, and thankſgiving with a prayer of Petition. The prayer of thankſgiving is more Needfull, more Comfortable, more Honourable then the prayer of petition.

Firſt, more Needfull, and that,

Firſt, Neceſſitate Praecepti, wee are more deeply obliged unto the prayer of thankſgiving, then unto the prayer of petition. For, firſt, lay the matter or object of both duties together in the ſcales, and ſee whether, or no, our bleſſings and deliverances, the matter of thankſgiving, doe not weigh downe to the ground our wants, and miſeries, the matter of our petitions. The compariſon is eaſily to be juſtified in temporall benefits, but as for ſpirituall ones, there is no compariſon to be made betwixt them, and the gr…teſt wants, and ſuff…rings that are imaginable. For they are not to be compared with the ſmalleſt skantling of grace, or the leaſt ſpark, or beame of that glory which ſhall be revealed in us. Rom. 8.18.

And, ſecondly, All our wants, and miſeries are not only deſerved, but alſo ſuppererrogated fot by our ſinnes: whereas our mercies are all unmerited. And doth there not lie upon us a greater obligation to bee thankfull for undeſe…ved mercies, then to ſue for removall of deſerved evils.

p. 34Secondly, Thankſgiving is more neceſſary then petition neceſſitate medii, The prayer of petition is neceſſary to ſanctifie afflictions, but the prayer of thankſgiving is by farre more neceſſary to ſanctifie bleſſings. For according unto the degree of dangers is proportioned the degree of the neceſſity of remedies, and proſperity is a more dangerous, a ſhrewder, and more ſhaking temptation then adverſity. The Sun by the fervency of its beames made the Traveller, (as it is in the Fable) throw away his cloake, whereas a great Wind, and terrible Storme made him wrap it faſter about him. We are therefore in greater danger of being ſwolne, and puft up with mercies, victories, and deliverances, then of being imbittered with wants, loſſes, and croſſes; and therefore, there is more need of prayſes to ſanctifie thoſe, then of petitions to ſeaſon, ſweeten, and, as it were, allay the bitterneſſe of theſe.

Secondly, The prayer of thankſgiving is more Comfortable, then the prayer of petition; becauſe it is a ſtronger argument of our being in a preſent eſtate of grace, and of our title unto a future eſtate of glory.

1 Tis a ſtronger argument of our being in a preſent eſtate of grace; becauſe a ſurer evidence of our ſincerity, and ſpirituall ingenuity.

Firſt, of our ſincerity, Fleſh, and bloud, nature, baſe ſelfe-love may put us on a kind of mercinary petitions, which may be conſiſtent with the very depth of hypocriſie, for in them our ſuppoſed, and deſired good takes the upper hand of Gods glory, Now thankſgiving is a ſelfedenying grace, that gives Gods glory the ſupremacy in all our thoughts, deſires, aymes, and propoſals, and therefore proceeds from the greateſt height, and perfection of of grace, that is attainable in this life.

'Tis, ſecondly, a ſurer Evidence of our ſpirituall Ingenuity, even ſtaves will beg when the whip is ſhaken over them, ſervile diſpoſitions may by extremities be dragg'd p. 35unto petitions, whereas thankſgiving is a free-will offering; not wrung from us by our wants, or neceſſities: we are drawne unto it onelyonly by the coards of a man, by the bonds of love. Hoſ 12.4. and therefore it argues a ſpirit of adoption, a ſonne-like temper, and holy freedome, and bravery of ſpirit.

Secondly, The prayer of thankſgiving is a ſtronger proofe of our titleunto a future eſtate of glory, then the prayer of petition: for 'tis a principall worke; and worſhip of heaven, and can wee have a better argument to aſſure us, that we ſhall goe to heaven when we leave the earth, then our love, and performance of the worke, and worſhip of heaven upon earth? A thankfull ſoule is a kinde of heaven upon earth, it holds conſort with the muſick of heaven, and therefore can never bee excluded from heaven.

Laſtly, thankeſgiving is more honorable then petition, and that for theſe following reaſons.

1. It out-ſtrips it in reference to its end, Gods glory, unto which it lookes more, and contributes more then petition.

It lookes more to Gods glory then petition, becauſe it lookes onelyonly unto 'Gods glory; whereas in petition reſpect may be had unto our own good. This Argument is uſed by **Nobilior in ſeſe & perfectior eſt gratiarum actio, quam petitio: quia in petitione ſoepe bonum noſtrum ſpectatur, ſed in gratiarum actione Dei honor tantum. Lib. 2. c. 9. Theſ. 93.D^r Ames in his Marrow of Divinity. Giving of thanks; is more noble and perfect in it ſelfe, then petition, becauſe in petition often our own good is eyed and regarded, but in giving of thankes onelyonly Gods honour. The Lord Jeſus ſaid, it is more bleſſed to give then to recieve. Now a ſubordinate end of petition is to receive ſome good from God, but the ſole end of thankes is to give glory unto God.

Secondly, as it aimes more at, ſo it contributes more unto Gods glory then petition: for it confeſſeth and magnifieth Gods mercy in actuall bleſſings and deliverances; p. 36whereas in petition there is onelyonly an acknowledgement of Gods ableneſſe and willingneſſe to bleſſe and deliver. And it makes more to the praiſe of ones goodneſſe to acknowledge that he hath given, then that hee can or will give.

Secondly, the precedency of praiſe may be concluded, becauſe it is of greater uſe in heaven then petition. Some have affirmed, that praiſe ſhall bee our whole and onelyonly imployment in heaven; Field of the Church. Dr. Edw. Reynolds on Pſal. 1…0. pag. 433.Ps 1but others of equall note for piety and learning, think there is no danger in affirming, that the Saints in heaven, and the bleſſed Angels doe pray, though not for particular perſons, yet for the generall ſtate and condition of the Church militant; as alſo that the Saints departed pray for their own reſurrection, publick acquital in the day of judgment, and perfect conſummation of their happines in their bodies as well as ſoules. But we need not meddle with this diſpute; for though it bee not the whole and onelyonly, yet it is the ohiefe work and buſines of all the hoſt of heaven, the manhood of Chriſt, the glorious Angels, and the Spirits of juſt men made perfect, Rev. 4.8. Rev. 7.12. They have little uſe of the prayer of petition, in compariſon of the prayer of praiſe and thankeſgiving: the matter of which is as wide as heaven, as infinite as God himſelfe, as laſting as eternity. Hence is it that by Bernard in dedicatione Eccleſiae, Serm. 2. this world is called the houſe of prayer, he meanes the prayer of petition, and heaven the houſe of praiſe. What is heaven but a **Mr. Herle.circle of the beatifical viſion and love of God, of praiſes and ſongs unto God. As Auſtin ſpeakes, our Circle of imployment there will be, vacabimus & videbimus, videbimus & amabimus, amabimus & laudabimus, laudabimus & cantabimus, &c. There we ſhall alwayes delight to ſee, and ſeeing to love, and loving to praiſe, and praiſing to ſing, and ſinging to praiſe, and ſo backe again.

Thirdly, the end excells that of which it is an end. p. 37Now as **Gratiarum actio eſt ſecundarius finis omnis petitionis religioſae, qui enim recto aliquid petit à Dco, non idcirco tantum petit ut accipiat, nedum ut in voluptates inſumat Jac. 4.3. ſed ut acceptum referaturdenuò ad gloriam dei qui dedit. Medul. Theol. l. 2. c 9. Theſſ. 91.Jas 4:3Docter Ames well obſerveth. Giving of thanks is a ſecondary end of every religious petition for he that craveth any thing at Gods hands as he ought to doe, doth not only therefore crave it, that hee may receive it, much leſſe that he may conſume it upon his luſts, but that being received it may be referred, or returned back unto the glory of God. For this hee quotes 2 Cor. 1.11. You alſo helping together by prayer for us that for the gift beſtowed upon us by the meanes of many perſons, thanks may be given by many in our behalfe, unto which wee may add 1 Chron. 16.35. Pſal. 106.47. and ſay yee, Save us ô God of our ſalvation, and gather us together, and deliver us from the Heathen, that we may give thanks to thy holy name, and glory in thy praiſe. Pſal. 9.13.14 Have mercy upon me, ô Lord, conſider my trouble which I ſuffer of them that hate me, thou that liftſt me up from the gates of death, that I may ſhew forth all thy praiſe in the gates of the Daughter of Sion. As alſo Pſal. 142.6, 7. Attend unto my cry &c. Deliver mee from my perſecuters &c. bring my ſoule out of priſon that I may praiſe thy name.

4. Thankeſgiving tranſcends Petition, becauſe we are naturally more unable for, and averſe from it, then petition: for in our natures there is a diſability unto, and an averſation from, as all good things, ſo eſpecially the beſt things, the moſt ſpirituall and refined duties.

1. We are naturally more unable for thankeſgiving, becauſe more unmindfull and inſenſile of benefits and comforts, then of wants, neceſſities, and croſſes: thoſe are written in ſand, nay in duſt, theſe in marble, nay in metall, in braſle. Who almoſt, but is more affected in a way of griefe with the aking of the head, nay finger, then in a way of joy with the health of the whole body? **Inſitum hoc à natura bumano ingenio ad triſtia acriter flectere oculos, praeterire quae laeta, ut muſcae & ejuſmodi inſecta laevibus politiſque locis non diù inſident ſcabris adhaereſeunt, ſic querula iſta meus, meliorem ſortem peviter tranſvolat, aſperam non dimittit, tractat, inſpicit, plerumque auget: atque ut amantos in domina ſua m…nquam non inveniunt, cur eximia …a ante omnes: ſic dolentes in ſuo luctn. Lipſius de Conſtantia.Look as Flies skip over thoſe parts which are ſmooth, p. 38ſound, and healthy, and onelyonly ſtick upon thoſe which are itchy, ſcabbed, or any other wayes unſound, diſeaſed, and diſaffected: ſo our mindes, and affections, which naturally are querulous, and diſcontented, lightly paſſe over mercies, and joyfull occurrences, but for diſaſters, and all ſad events, they take a ſerious and through view of them, they ſtay & even dwel upon them, and receive from them a deep and laſting impreſſion, and ſo accordingly moſt tragically amplifie them, as if they were peaceleſſe. That deliverance which hath occaſioned our meeting at this preſent, was ſo allyed unto a miracle, and withall ſo great, and I may ſay, generall concernment, as that God might juſtly expect from all wel-willers unto the publick, a raviſhment of joy, ſuch a doxology which Hierome, if I forget not, relates of the Primitive Church, that was like a clap of Thunder, and roaring of of the Sea: ſuch an extaſie of thankes as the Pſalmiſt reports of the Jewes, Pſalm 126. who were like men that dreame, their mouthes being filled with laughter, and their tongues with ſinging. But now our carnall tempers doe ſo unfit and indiſpoſe us for this moſt ſpiritual duty, as that paſſed loſſes of a farre inferior alloy, and preſent fears and jealouſies doe not onelyonly allay, but even drown the voyce of our joy an thankſgiving.**Mr Marſhal in his Sermon preached to the Houſe of Commons, Septemb. 7. 1641. at their publick thankeſgiving for the peace coucluded between England and Scotland, hath in his Preface a remarkable paſſage touching this argument: In a day of humiliation, ſaith he, even wicked men have affections ſtirring in them conſciouſnes of evil, guiltineſſe of mind, ſenſe of wrath, aſtoniſhing and oppreſſing feares ariſing from the apprehenſion of neere and unavoydable dangers, are naturall meanes to make even Pharaohs, Ahabs, and Ninevites mourn, and humble themſelves before God. But in a keeping a ſpirituall rejoycing unto God, little or no help is to be expected from the fleſh: and that is one reaſon why commonly dayes of thankeſgiving are tranſlated with much leſſe affection, life, and ſavour, then dayes of Humiliation.

Secondly, We are more averſe from the prayer of thankeſgiving then from the prayer of petition, as will eaſily appeare by compariſon of our petitions with our p. 39thankes and praiſes, in regard of both Quantity and Quality, Number and Duration, alſo Weight, or Zeale. If wants and afflictions lie heavy on us, wee are clamorous, and important ſuiters, like the Widow, Luke 18. we wil have no nay, like Iacob, we even wraſtle with God, and will not let him goe untill he bleſſe and deliver us, Geneſ. 32.26. Well, God heares us, and grants all, nay more then we deſire, and we preſently grow unregardfull to returne God his praiſe and honour; ſo our turnes be once ſerved, we take little or no care whether God be gloriſied, Pſal. 78.34, 35, 36, 37. It is with moſt of us as with mariners, who will pray and howle in a ſtorme, Bernard contra peſſimum vitium ingratitudinis.but when a calm ſucceeds, when they are gotten into a ſafe harbour, or landed on the ſhore, they ſeeme as if they had forgotten all their paſt danger, their devotion preſently cooles, and they ſeldome render unto God ſo much as the forme, and out-ſide of thankfulneſſe. Pharaoh deſires Moſes and Aaron to intreat the Lord to take away ſeverall plagues from him, Exod. 8.8. Exod. 9.28. Exod. 10.16. but he never invites them to joyn with him in praiſes for deliverance from theſe plagues.

All the ten Lepers were loud and earneſt in their cryes for remedy, Luke 17.13. but when they were healed, there was but one of them returned to give glory unto God, Luke 17.13, 15, 16, 17, 18.

Cauſinus Hierogl.Themiſtocles compared himſelfe unto a Plaine tree, for as Travellers in a ſtorm would run to a Plain-tree for ſhelter, but when once the heavens were cleared, leave the tree, and rend its boughes: ſo the Athenians, ſaid hee, in time of warre or danger runne to me, as to a common Father, but in times of peace, and ſecurity, they reward me with nothing but accuſations and baniſhment. Juſt ſo we deale with God, when the ſtormes of his indignation beat upon us, wee runne unto him with open mouthes, and even beſiege him with our petitions, like thoſe Hoſ. 5, 15. In out afflictions we ſeek him early, like p. 40them Pſa. 75.34. when he ſlayes us then we ſeek him, and return, and enquire early after God, and remember that God is our Rock, and the high God our redeemer; but when the tempeſt of wrath is blown over, we are ſo ſarre from compaſſing him about with ſongs of deliverance, as that ſome of us teare his name even in pieces with horrid oathes and blaſphemies: the beſt of us grieve his Spirit, and provoke the eyes of his glory by renewing and multiplying our abominations. Others, who pretend moſt unto thankfulneſſe, give unto him as great affronts almoſt as are imaginable; for they contemn all his Ordinances, vilifie his moſt ſacred Scriptures, call in queſtion, nay deny the moſt pretious and fundamentall of Divine truths, beſpatter the faithfulleſt of his Miniſters and ſervants. For a finall proofe of this particular, I ſhall deſire you of this place to reflect upon your ſelves, to compare your ſelves with your ſelves, to balance the earneſtneſſe and violence of the petitions that you put up to God in your ſtraight and cloſe ſiege, eſpecially in that dreadfull ſtorming of your towne, May 8. and 9, Anno Dom. 1645. with the coldneſs and dulneſs of the thankes that you have returned upon, and ſince your deliverance. When the thunder of Ordnance, the warlike ſound of Drummes and Trumpets, the clattering of Armour and Armes, the bloody threats of your adverſaries, the hideous groans and cries of wounded and dying men, the dolefull lamentations of your wives and children, the groves of pikes that ſtood ready to charge you, the ſhowres of lead that fell round about you, the terror of a devouring fire on all hands of you, and before you, and behind you preſented nothing but horror, death and ruine, to your diſtracted and amazed ſenſes; I beleeve then there were few hearts amongſt you ſo Atheiſticall, as not to powre out ſeemingly zealous petitions for ſuccour and deliverance. But when the ſtorme was over, the ſiege raiſed, and you freed from ſenſe and fear of your fore-paſt danger, I dare appeale to all your p. 41boſomes, whether the prayſes, and thanks of the beſt among you, did not fall very ſhort of the petitions, that you powred out in your extremity, whether they were not fewer, colder, duller, more liveles, and heartles.

And thus have I done with the Confirmation of the point, upon which, if any thinke I have ſtood over-long, becauſe tis undenyable cleare and evident, I ſhall deſire them to conſider, that in Practicall points; Reaſons have the nature, and force of Motives, and are uſed, not ſo much to prove a thing unto the Judgment, as to preſſe it upon the heart and conſcience.

The Ʋſes ſhall bee either of Information, or Exhortation.

Firſt, Information, and that touching. 1. the ſubject. 2, the oppoſite of praiſe, and thankſgiving.

Firſt, Touching the ſubject of praiſe, and thankſgiving, and it ſhall be that of the Pſalmiſt Pſal. 33.1. Praiſe is comely for the upright. Which words are to be taken excluſively, Prayſe is only comely for the upright. And the reaſon of it is held out in the point wee have now handled. Thankfulneſſe is an excellent grace, praiſe, and thankſgiving an excellent duty, and therefore it only becomes the Saints that are in the earth, unto whom the Epithite of excellent is appropriated. Pſal. 16.3. It hath a ſutableneſſe unto them, and therefore beſeemes them beſt. Tacitus ſpeaking of certaine words of Tiberius, ſayth they were, praeclara verba, ſed non pro Tiberio, very excellent words, but not ſuteing with Tiberius. The like may we ſay of words of thankſgiving uttered by ungodly men. They are very good, and excellent in themſelves, but very much unbefitting them For as Theophylact upon Luke the 4. Non eſt ſpecioſa Laus in ore peccatoris. Praiſe is not ſeemly or comely in the mouth of a ſinner. Prov. 17.7. Excellent ſpeech, or the lip of excellency, ſayth Solomon, becommeth not a foole, that is, a ſinner. It is like beauty in a woman without diſcretion, p. 42a Jewell of gold in a Swines ſnout. Prov. 11.22. And the reaſon of it is that which Tacitus gave of his diſlike of other words of Tiberius. Nec enim adhanc formam caeteraſunt; his other words, and actions are not of the ſame ſtamp, but of a farre different ſtraine. His other words are vaine, idle, unſavoury words of blaſphemy againſt God, words of calumny againſt his brethren. As **Iam. 3.10.Jas 3:10James ſayth. Out of the ſame mouth proceedeth bleſſing, and curſing; the incongruence of which wee have verſ. 11. Doth a fountaine ſend forth at the ſame place, ſweete water, and bitter. And then for his actions they are alſo as unſuteable unto the language of praiſe; for they ſound forth Gods diſpraiſe, and diſhonour in a louder accent then his lipps his praiſe. Lingua benedicit; ſed vita maledicit. Canticum novum & vet us homo male concordant, ſayth Auguſtin on Pſal. 149. A new ſong ſounds very ill-favouredly, looſeth much of its grace, and relliſh from the old mans mouth, Cantet canticum novum qui nova eſt creatura, qui novam praeſtat obedientiam, let him ſing a new ſong that is a new creature that performes new obedience, that leades a new life.

The ſecond uſe of Information concernes the oppoſite, or contrary of thankſgiving, Unthankfulneſſe. Contrariorum contraria eſt conſequentia, of contraries there bee contrary inferences: ſo, then from the excellency of thankſgiving, we may conclude the baſeneſſe, vileneſſe, and unworthyneſſe of unthankfulneſſe. And in diſcovery hereof Wee ſhall runne, ſo farre, as wee can, a methode paralell unto that wee have uſed in the proofe of the excellency of thankſgiving. Wee ſhall proove it to bee a baſe, vile, and unworthy vice from its Subject, Comprehenſiveneſſe, cauſes, from the operation which it bears unto all ſorts or kindes of goodnes, unto vertue, pleaſure and profit.

Firſt, the ſubjects in which reigning and unmortified unthankfulnes is ſeated, are Devils, damned Spirits, wicked and unregenerate men. For all other creatures yeeld p. 43unto God ſuch praiſe as their low natures are capable of, Pſalm 19.1. The Heavens declare the glory of God. The beaſts of the field ſhall honour me, ſaith God, Iſai. 4….20. the Dragons and the Owles, &c. Unthankfulnes then doth wonderfully debaſe us; it unmans us, throwes us who are by nature but a little lower then the Angels, beneath the very beaſts that periſh: it rankes us with Devils, damned Spirits, and graceleſſe men.

Secondly, you may conclude the baſeneſſe of unthankfulnes from the Comprehenſiveneſs thereof. It is the Epitome of all vices. Omnia dixeris ſi ingratum dixeris. Abernethy.It is a comprehenſive and originall ſin which lies at the root of all other ſins, and therefore **In quolibet peccato eſt materialis ingratitudo ad Deum, in quantum ſcilicet facit homo aliquid quod poteſt ad ingratitudinem pertinere. Formaliter' autem ingratitudo eſt … quando actualiter beneficium contemnetur. 2a 2ae. q. 107. art. …2.Aquinas affirmeth, that there is a kind of materiall ingratitude in every finne wee commit. In all our ſins there is a ſpice of unthankfulnes. Gods mercies are over all his workes, Pſalm 145.9. they reach over the whole world; and unthankfulnes, as if it ſtudied to keep in ſome ſort a proportionable pace unto Gods goodnes, overſpreads the leſſer world, our whole natures. The unthankful mans underſtanding is ignorance, his memory forgetfulnes, his will and affections diſregardfull of Gods bleſſings, his tongue ſilent in the recounting of them, his whole man backward in making requitall for them: nay, of ſo diffuſive and ſpreading a nature is it, as that it runs out into our very ornaments and excrements, our apparell and haire. Neither ſtoppes it here, but is extended further, even unto all bleſſings whatſoever, that are without us; for it makes them all inſtrumentall of Gods diſhonour, it doth as it were muſter them up to doe God diſſervice, and even fight againſt him and his.

Thirdly, the vileneſſe of un hankfulnes may be inferred from the baſeneſs of its cauſes, the reigne and mortification of ſinne in generall, and in particular:

1. Hardneſs of Heart.

2. Ignorance.

3. Unbeliefe.

p. 444. Want of the love of God.

5. Pride.

6. Envie.

7. Covetouſneſs.

Firſt then the reign and unmortification of ſinne in generall, is a cauſe of unthankfulneſſe, and that becauſe it makes us faile in the obſervation, and in the valuation of bleſſings.

Firſt, in the obſervation of them; for it carries the ſoule downward, and will not ſuffer it ſo much as to look upward unto God the Author of every mercy, and therefore the unmortified ſinner hath not many of his mercies, ſo much as a glimpſe of the light of Gods countenance: your ſinnes, luſts and corruptions, if they be not mortified, will hinder from a right apprehenſion of the mercy which we this day celebrate, they will fix your thoughts upon the deliverance it ſelfe, and will eclipſe that hand which wrought it, they will be as a miſt to cloud thoſe beames of providence which met therein.

Secondly, unmortified luſts diſable for a due eſtimation of mercies.

Firſt, becauſe they ſever from God, from the ſight, and enjoyment of him, without whom what is the raiſing of your ſiege, the deliverance of your Towne, but a cypher: if God be not chiefly prized in mercies, our valuation of them is groſſe and unſpirituall.

Secondly, unmortified luſts unſweeten imbitter the greateſt mercies, they put a thorn and a curſe into them. As unto a palate prepoſſeſſed with bitternes, the daintieſt viands taſte bitter: ſo a ſoule that is filled with the ground of bitterneſſe, and vexation of ſin, meets with nothing but vanity and vexation of ſpirit in the ſweeteſt bleſſings. As a green wound ſmarts though touched with the ſoft…ſt lawn: ſo an ulcerous and ſinfull ſoule is grieved and diſcontented at, and therefore unthankfull for the moſt p. 45tender mercies. Unmortified ſinners never knew the right uſe of mercies, victories, and deliverances, never felt that ſolid comfort which they yeeld when ſanctiſied by the Word and prayer, when one meetes with God in them. For they are unto them as ſnares, which work for the worſt unto them, which occaſion in them nothing but pride, ſecurity, preſumption, and hardneſſe of heart; and therefore it is impoſſible, that whilſt they remaine in that eſtate, they ſhould value them as they ought: and conſequently be thankfull for them.

The influence that the reigne and unmortification of ſinne hath upon unthankfulneſſe, will the better appeare, if we conſider the ſeverall denominations thereof. It is an eſtate of death in ſin, an eſtate of bondage and ſlavery unto ſin.

Firſt, an eſtate of death in ſinne, Epheſ. 2.1. and to uſe the words of the Pſalmiſt, Pſalm 115.17. The dead praiſe not the Lord: their praiſes are as all other workes that goe before repentance, or converſion, Heb 6.1. A dead worke, that hath only the picture and form of thankfulneſſe. Powre the ho…teſt & ſtrongeſt waters into a…dead man, make t… ▪ greateſt fires about him, cloath him w^th the coſtlieſt robes, anoynt him with the moſt pretious oyntments, he feels it not, thanks you not. Juſt ſo it fares with one dead in ſins and treſpaſſes, notwithſtanding the extream warmth of Gods bleſſings within him, without him, above him, beneath him, on every hand of him, though he be cloathed with, and made up of them, though he feed, nay tread on them, yet he is not truly ſenſible of them, and cannot by them (untill God enliven his ſoule) be poſſibly quickned unto any due, and acceptable performance of the duty of thankeſgiving in the leaſt degree and meaſure. Without ſpirituall life then, you ſee you doe but fill up a roome, you can beare no part in the inward and ſpirituall part of the duty of the day; and in regard of that which you outwardly contribute unto the worke, p. 46why, you are but as dull and liveleſſe images, which cannot move naturally of themſelves, all your motion herein is but compulſary, from outward reſpects, not flowing from any true inward inclination.

Secondly, the reigne and unmortification of ſinne, is an eſtate of ſlavery and bondage unto ſinne. Rom 6.16. and therefore inconſiſtent with thankfulneſſe, which is of ſo excellent a nature, as that it never lodged in any, but free, brave, and ingenuous boſomes. As for baſe, low, and ſervile ſpirits, they are unacquainted with, and uncapable of it. No man can ſerve two Maſters, Matth. 6.24. Now thankeſgiving is an immediate and ſpeciall ſervice of God, and therefore unperformable by the ſervants of ſinne, and Satan. Conſider the excellency and difficulty of the duty, and then tell me whether or no we can poſſibly performe it without enlarged hearts, hearts freed from the commands of ſinne, and Satan. What can a priſoner doe that is laden with Irons and fetters? Alas then, what can an impriſoned and fettered ſoule doe in this moſt great and difficult work of a Chriſtian. And thus have you ſeen how the reigne and unmortification of ſinne, cauſeth unthankfulneſſe. Now there cannot be a baſer and viler eſtate or condition, then that of the reigne of ſin, for it is a deprivation of the beſt of bleſſings ſpirituall, and a ſubjection unto the worſt of tyrants, a ſlavery and bondage unto the worſt of maſters, ſin and Satan. Unthankfulneſſe then proceeding therefrom, cannot but be moſt vile, baſe, and unworthy.

In the next place, let us ſpecifie thoſe particular ſinnes which cauſe unthankfulnes. The firſt I ſhall mention, ſhall be hardnes of heart: An hard and ſtony heart (whilſt ſuch) cannot poſſiby be ſoftned or melted into a gratefull diſpoſition by the greateſt ſun-ſhine of Gods moſt tender mercies. Rain you know will ſeldome ſtay upon a ſtone, at leaſt it will not ſink into a ſtone: even ſo Gods mercies cannot faſten on the obſervation, ſettle in the memory p. 47of an hard and ſtony ſoule; they ſlide away from it, as water from a ſtone. However, they can make no more impreſſion on its affections, then a Seale on wax whileſt hard: they cannot ſoak or ſink into its joy, love and admiration. Hardnes of heart begets unthankfulnes, and an hard heart is of a very baſe temper, it is an untractable, unteachable, unſenſible, unſlexable heart, and therefore ſo is an unthankfull heart too.

Secondly, Ignorance is a cauſe of unthankfulnes: ignorance of our ſelves, of God, of his bleſſings. He that is ignorant of his own weaknes, and unworthines; that knows not how unable he is either to procure, or deſerve mercies, he that is ignorant of Gods providence, that knows not what ſtroak it hath in the managery of theſe inferiour things, can reach no further then the Phariſe… thankſgiving, Luke 18.11, 12, 14. which indeed was nothing, but a boaſting, and cracking of mercies. He that is not ſtudied in the excellency, and ſweetnes of bleſſings will quickly undervalue them; and therefore be unthankfull for them. Darknes and dimnes in the eys of our mind in diſcerning bleſſings, will be fellowed with a dumbnes of the tongue, and a deadnes of the heart, and affections in praiſing God for them, Deutr. 32.6. Doe yee thus requite the Lord, ô fooliſh people and unwiſe? It is folly, and unwiſedome that makes a people to requite the Lord unthankfully. Now ignorance wonderfully debaſeth the minde of man. Proverb. 19. verſ. 2. that the ſoule b…e without knowledge is not good; it renders a man brutiſh Pſalm▪ 92.6. A brutiſh man knoweth not, neither doth a foole underſtand this. Pſalm. 32.9. Be not as the horſe, or as the mule which have no underſtanding. To have no underſtanding is to be as a horſe and the mule.

Thirdly, Unbelief is a cauſe of unthankfulnes; for it ſtayes and reſts upon a mans ſelf and the creature, and ſo ſtops all honour and glory from going to God and Chriſt. Now unbelief is of all ſins the moſt dangerous, becauſe it p. 48is the edge and ſting of all other ſinnes, that which ſhackles the guilt of all ſinnes upon the conſcience. Dr. Edward Reynolds treat. pag. 496.All ſinnes are damnable in their nature and deſert, but unbeleif makes them to condemn actually in regard of the event, Joh. 3.18, 36.

Fourthly, Want of the love of God is a cauſe of unthankfulnes. For how can he that doth not love God above all be more deſirous and ſtudious of Gods glory then his own good? and can there be a greater ſin of omiſſion then not to love the ſupream and infinite good?

Fifthly, Pride is a cauſe of unthankfulnes, Hoſ. 13. v. 6. Their heart was exalted, therefore have they forgot me: and to be forgetfull is to be unthankfull. 2 Chron. 36.25. But Hezekiah rendred not again, according to the benefit done to him, for his heart was lifted up. This dependance of unthankfulneſſe upon pride, may be evinced from theſe two reaſons.

1 The proud man underrates Gods mercies, as not anſwerable, or but anſwerable unto his own deſervings. Hence alſo is it, that he looks upon his afflictions, as undeſerved, and therefore, as injuries, and conſequently upon deliverance from them not as mercies, but onelyonly as a kinde of reſtitution and ſatisfaction: ſo that we may apply unto him that which **Quintus Curtius.Craterus informed Alexander with againſt Philotas. Alexander had pardoned Philotas, and Craterus bears him in hand that Philotas will not bee ſo thankfull for his pardon, as angry at his accuſation. Quadam beneficia odimus, meruiſſe mortem confiteri pudet: ſupereſt ut mallet videri injuriam accepiſſe, quàm vitam.

Secondly, A proud man will rob God of his honour and arrogate it unto himſelf. The proud ſcholler will aſcribe his learning unto his induſtry, the proud ſouldier his victory unto his ſword, and p…owes, the proud worldling his riches unto his labour, and policy; he will ſacrifice unto his nets, burn incenſe unto his drags, as if by them his portion were made fat, and his meat plenteous, Hab. p. 491.16. he will ſay in his heart, my power and the might of mine hand hath gotten me this wealth. Deutr. 8.17. now pride is reckoned up Prov. 6.16, 17. amongſt the principall objects of Gods hatred, and abomination, Pſal. 101.5. Him that hath an high look and a proud heart will I not ſuffer, or I cannot ſuffer, (as Ainſworth, and others reade it) the word ſuffer is but ſupplied by the tranſlation, as being to be underſtood, in the original tis only. Him that hath an high look, and a proud heart I will not, or I cannot **Dr. Donue.Gods abrupt breaking off his ſpeech denoteth the very hight of his indignation againſt an high look, and a proud heart. 1 Pet. 5. v. 5. God reſiſt…th the proud. Pride puts God upon a defenſive war it being an invaſion of, and an aſſault upon his Throne, and uſurpation of his crown, and the incommunicable prerogative thereof.

Another cauſe of unthankfulneſſe is envy, then which there can hardly be a greater violation of the charity we owe to our neighbour: it is a fretfull, ſullen, dogged, and ſnarling vice, rottenneſſe unto the bones ſaith Solomon, Prov. 14 30. And this baſe and unworthy ſin doth alwayes produce ingratitude. The envious man undervalueth all that he hath, becauſe he ſuppoſeth it to be ſhort of what others have. He that hath an evill eye, a repyning heart, becauſe God is good to others ſlights Gods goodnes to himſelf, and repays it with nothing, but diſcontent, and murmuring; Non poteſt a… tem quiſquam invidere & gratias agere quia invidere querentis & maeſti eſt, grarias agere gaudentis. Senec. de Benef. lib. 3. c. 3. Omnibus his vehementius & importunius malum eſt invidia quae nos inquietat, dum compara…. Hoc mihi praeſtitit, ſed illi plus, ſed illi maturius. Id. de Benef. lib. 2. c. 27, 28.which are extreamly contrary unto that joy contentation, and complacency in bleſſings which are eſſentiall unto thankſgiving.

The laſt cauſe of unthankfulnes w^ch I wil make mention of reſpects theſe out ward things, and it is covetouſnes, or greedines of our deſires after them; which is in Pauls cenſure Idolatry, Col…ſ. 3.5. and in the account of all ingenuous men the moſt ſordid of vices. It ariſeth from ſuppoſals, p. 50and hopes of more good, then it findes in the enjoyment of them. When we have outclimed our moſt boundleſſe d…ſires, like Ixion, we doe but embrace a cloud, inſtead of our deſired Juno, graſp a ſhaddow inſtead of that ſolid comfort, and content which we promiſed unto our ſelves: and this deceiving of our expectations makes us loath thoſe things which before we ſo eagerly deſired and purſued. 2 Sam. 13.2, 15. at leaſt it abateth much of our valuation of them, and conſequently of our thankfulnes for them. **Non patitur aviditas quenquam eſſe gratum, nun; uam cuim improbae ſpei quod datur ſatis eſt. Eo majora capimus quo majora venerunt: multóque concitatior eſt avarit…a in magnarum opum congeſtu collocata. Ʋt flammae infinito acr…or vis eſt, quo ex majore incendi… emicuit. Aeque ambitio non patitur quenquam in … menſura honorum conquieſccre quae quondam ejus fuit impudens votum. Nemoagit de tribunatu gratias; ſed queritur quod non eſt ad Praeturam uſque perductus: nec haec grata eſt ſi decſt conſulaetus; ne his quidem ſatiat ſ…unus eſt. Ʋltra ſe cupiditas porrigit & felicitatem ſuam non …ntelligit: qu…a non undo venerit reſpicit, ſed quò tendat. Senec. de Benef. lib. 2. c.27, 28. Praeter hanc cauſam aliae quoque ſun… quae nob… m…rit… non nunquam maxima velam. Prima omnium as potiſſima quod n…vis ſemper cupiditatibus occupati, non quid habeamus ſed quid petamus inſpicimus. Non in id quod eſt ſed quod appetitur intenti. Quicquid enim domi eſt, vile eſt. Sequitur autem ut ubi quod acceperds leve novorum cupiditas fecit, autor quoque, orum non ſit in pretio▪ Id. de Beneſ. lib. 3. c. 3. Cuduca memoria eſt future imminentium. Id. ibid.Beſides this inordinatenes of our deſires makes us in a ſullen neglect, and diſcontent overlook and underprize the many bleſſings which we have for the want of one which we crave and long after.

I…ſtly, I ſhall ſhew the baſenes of unthankfulneſſe from the oppoſition which it bears unto all ſorts, or kindes of goodnes, unto Virtue, Pleaſure, and Profit.

Firſt, from the oppoſition it bears unto an honeſt, or virtuous good; This we have implyed in the interrogation of Moſes, D…u…r. 32.6. concerning the ingratitude of Iſrael. Doe yee thus requite the Lord? for it amounteth unto a ſharp reprehenſion, and may he thus expreſſed. Are yee not aſhamed thus to requite the Lord? Nay it may denote a deep admiration at the greatnes of their ſin. Doe yee thus requite the Lord, that is. Is it poſſible that you ſhould be ſo baſe and vile to make ſo bad, and unworthy a p. 51return unto God for his favours? But in the remainder of the verſe, we have their unthankfulnes aggravated from the folly and injuſtice of it. Firſt from the folly of it; doe yee thus requite the Lord, O fooliſh people and unwiſe? are yee ſo fooliſh and unwiſe, thus to requite him upon whoſe meer will and pleaſure depends all your good and happines? Secondly, from the injuſtice of it: doe yee thus requite the Lord? is not he thy Father, that hath bought thee, hath he not made thee, and eſtabliſhed thee? The ſweet name, and relation of a Father made good by the mercies of Creation, Preſervation and redemption, challenge and deſerve a better requitall. The wonderfull obliquitie and deformity of this ſin, is ſet forth very Rhetorically in the Prophet Iſaiah cap. 1. verſ. 2, 3, 4. Where, firſt, God declareth wherein the unthankfulnes of Judah and Jeruſal… did ſtand. Firſt, they were peccant in requital of mercies. I have nouriſhed and brought up children, and they rebelled againſt mee, verſ. 2. Secondly, they failed in the obſervation of mer…ies, verſ. 3. The Ox knoweth his owner and the Aſſe his maſters crib, but Iſrael doth not know, my people doth not conſider. In the 4 verſe, wee have Gods cenſure of them for their unthankfulneſſe. He cenſured them to be a ſinfull Nation, a People laden with iniquity, a ſeed of evill doers, children that are corrupters, to have forſaken the Lord, to have provoked the holy One of Iſrael unto anger, to have gone away backward. In the third verſe, you have a comparative cenſure of them for this their unthankfulnes: It renders th…m worſe then the Ox or Aſs. And laſtly, which is the greateſt amplification that can be of its heynouſnes; he brings in God ſpeaking after the manner of men, as if he were affected with wonder and griefe at their ingratitude. Fi…ſt, with wonder and amazement. Heare O heavens and give eare O earth. verſe 2. God ſtands as if he were amazed that they ſhould dare to commit ſo high and heynou… a crime▪ and for it he arra…ns them▪ not before men or angels, but p. 52(to * note the horrour of the vice) before the ſenſeleſſe creatures, the heaven and the earth, that all the corners, and creatures of the world may both know and deteſt it. Laſtly, verſ. 4. he makes as if God were grieved and troubled at it, it draws a ſigh from him; ah, ſinfull nation, &c.

To diſcover the heynouſneſſe of this ſin, we will take a view of its both Formal and Cauſal Obliquity, that which is found in it ſelf, and that which it cauſeth in other ſins.

Firſt, it we conſider it formally in it ſelf, the obliquity of it is very great: for it is a tranſgreſſion againſt Religion, Juſtice, Charity and Fidelity.

Firſt, againſt Religion. To give thanks and praiſes, is to honour and glorifie God, Pſal. 50.23. and therefore by the rule of contraries, unthankfulnes diſhonours God. Hence Paul couples the no…-glorifying of God with unthankfulneſſe. They gloryſied him not as God, neither were thankfull: and indeed it goes about to rob God of the glory of almoſt all his attributes, eſpecially of that darling attribute of his mercy: in the diſpenſation and manifeſtation of which he eſpecially delighteth. M…c. 6.18, whoſe effects are over all the works of his other attributes which are equally infinite and glorious in himſelfe.

Religion can hardly be violated by any thing more then by Idolatry. Hereſie, Apoſtacy, and all theſe are found in unthankfulneſſe unto God.

Firſt, Idolatry for the unthankfull attribute mercies unto either themſelves or their fellow creatures, and this in ſcripture language is a ſacrificing unto their net, a burning of incenſe unto their drag. Hab. 1.16.

Secondly, Hereſie, and one of the groſſeſt of Hereſies Pelagianiſme. Whereupon, Proſper intituled his Poems againſt the Pelagians, Contra ingratos, againſt the unthankfull, thereby intimating, not onelyonly that the Pelagians were unthankfull, but alſo that unthankfull perſons were all in ſome reſpect Pelagians becauſe as Pelagians they magnified nature, ſelfe, their own deſerts, and holines p. 53and debaſed Gods free grace and goodnes.

Thirdly, Apoſtacy, God in Iſaiah cap. 1. v. 2, 3. accuſeth Iudah of ingratitude, and verſ. 4 he cenſureth them for it, to be revolters and back-ſliders; They have forſaken the Lord, they have gone a way backward. God chargeth the Jews, Ier. 2.5. that they were gone farre from him, and he proves the charge from their unthankfulneſſe, verſe 6. becauſe they did not thankfully recognize his deliverance of them out of Aegypt, neither ſaid they, where is the Lord that brought us up out of the land of Aegypt.

Secondly, It is a tranſgreſſion againſt juſtice, for it is a refuſall to make payment of that which we ow unto God as a debt; it is a withholding of that rent and tribute, which is due unto him for his mercies. This injuſtice of unthankfulneſſe is againſt a principle and law of nature, deeply engraven in the hearts of all men. The very Philiſtims prayſed their Dagon for the deliverance of Sampſon into their hands, Iudg. 16 23, 24. In Ionah cap. 1.16. you have heatheniſh mariners off ring a ſacrifice unto the Lord, for cauſing a tempeſt to ceaſe. Keckerm, de Monarchia Perſarum.And as for unthankfuln…s towards men, it hath been declined by the worſt of men. Even Publicans and Sinners, ſaith our Saviour; love and doe good to thoſe who love and doe good to them, Luke 6 2.33. Zenaphon relates, that it was a crime actionable; **Senec de Benef. l. 3. 6, 6.and ſeverely puniſhable amongſt the Perſians. And Seneca **Neque abſolvimus illud, ſed cum difficilis eſſet incertae rei aeſtimatio, tantum odio damnavimus, & inter ea reliquimus, quaead vindices deso… mittimus. de Benef…. 3. c. 6.intimateth as much concerning the Macedonians. Indeed he himſelfe thought it not fit that it ſhould be impleaded, and fined with any ſet mulct: but it was not out of any favourable opinion that hee had thereof, neither ſaith he, abſolve we the ſame; but whereas the judgement of a thing uncertain is difficult, we have only condemned it with hatred, and left it among thoſe things, which we refer to the juſtice and judgement of the gods. The ſame author hath a very remarkable ſtory of the ſeverity of Philip of Macedon upon a Souldier, that moſt ungratefully had begg'd the lands of one who had ſaved his life, and p. 54very hoſpitably had entertained and relieved him, when he was ſhipwrackt and caſt away at Sea; Idem de benef. lib. …. c. 27.he was ſo diſpleaſed with him, that he commanded Pauſania… to brand him in the forehead, to witneſſe that he wasan ungrateful gueſt. The injuſtice of our unthankfulnes is, you ſee, more then Heatheniſh, nay tis more then brutiſh, Iſai. 43.20 The beaſts of the field ſhall honour me, the Dragons and the Owles, becauſe I give waters in the wilderneſſe, and rivers in the deſart. The Storkes doe nouriſh and carry their Damm…s by whom they are bred, and fed. God hath nouriſhed us, and brought us up as children, and yet we have rebelled againſt him. Iſai. 1.2. The Oxe knoweth his owner, and the Aſſe his maſters Crib, but we (like Iſrael) doe not know, doe not conſider, verſe 3. Famous is the ſtory of Androdus whom the Lyon ſaved for pulling the ſtub out of his foot. God hath pulled the ſting of ſin out of our ſoules, and what coldneſſe or remiſneſſe of love, and zeale for him, and his love, have wee anſwered it with? When Sabinus by the command of Tiberius was put to death, his Dog expreſſed a very gratefull reſpect unto him, hee lay downe by his dead body, brought to his mouth the bread that was given him: and when he was caſt into Tyber, the violence of the waves deterred him not from doing his laſt office unto his Maſter; for he leap'd after him, to keep him up that he might not ſinke to the bottome. This poore beaſt hazarded his life for his maſter, which may very well put us unto the bluſh, who are very loath to venture any thing for the glory, cauſe, and Church of God, and Chriſt. Not onelyonly death, but the leaſt threats and frownes of great men, the reproaches of the vileſt, and moſt contemptible of men, ſtartle us from not onelyonly the performance, but alſo profeſſion of thoſe reſpects which Gods benefits chalenge at our hands.

Thirdly, it is a tranſgreſſion againſt Charity, a violation of that love we owe unto God. Firſt, of the love of union, p. 55and deſire, **Amor non niſi donum amantis in amatum. Guliel. Paris. de legibus, cap. 19.For by that we give our ſelves unto the perſon or thing which is beloved; and the unthankfull man detaineth himſelfe from God and Chriſt, and yeelds himſelfe up unto his luſts and corruptions. Secondly, it is a violation of the love of Complacency, or delight; becauſe it hinders that joy and delight in the gifts of God, and in God the giver, which they and he deſerve. Laſtly, it is a violation of the love of Benevolence, which is defined by D^r **Amore benevolentiae eſt affectus quo nos totos Deo tradimus, & volumus, atque conamur ut omnia ipſi deferantur quae pertinent ad ejus gloriā. Apoc. 4.10.11. 1 Cor. 10.31. Medul. theol. li.….c.7. Theſ. 13.Rev 4:10Rev 4:111 Cor 10:31Ames out of the Schoolmen, to be an affection whereby we yeeld or reſigne up our whole ſelves unto God, whereby we will and endeavour that all things be given or carried unto him, which appertain unto his glory.

Laſtly, it is a tranſgreſſion againſt Fidelity, a breach of the covenant that hath been ſealed between God and us in our Baptiſme, and the Supper of the Lord. For that is a Covenant, as I have ſhewed already, as of mercy on Gods part, ſo of gratitude on our part. Our unthankfulnes then is in Gods account a double ſinne, not onelyonly a deviation from his Law, but alſo an infringement of our own voluntary covenant and engagement, and therfore accompanied with falſhood, and a kind of perjury unto heaven.

And this of the formall obliquity of unthankfulneſſe, which receives much aggravation from the perſons in whom it is their quality, the cauſes which they have for, and the meanes which they have of thankfulnes. The unthankfulnes of men is of a deeper guilt then that of Devils, becauſe men are unthankfull for the patience and long-ſuffering of God, for the blood of Jeſus Chriſt, mercies never vouchſafed to Devil…. The **Dico ego vobis, quoniam pro meo ſapere, nihil ita diſplicet Deo, praeſertim in filiis gratiae, in hominibus converſionis quemadmodum ingratitudo. Bern. de miſericordiis, Serm. 2.unthankfulnes of Gods people is of a greater demerit then that of aliens. In that charge of ingratitude upon Iſrael, Hoſ. 2.8 Shee did not know that I gave her corne, and wine, and oyle, and multiplied her gold, and ſilver, &c. Interpreters obſerve, that the word She is emphaticall, and ſerveth much to aggravate the ſinne, that She, unto whom God had p. 56committed his Oracles, given his love, ſent his Prophets, ſhould bereave him of the honour of his benefites, was an offence by farre more heynous, then if it had been done by the Heathen, who had only the light of Nature, and the Book of the Creatures for their inſtruction.

A word next of the cauſall obliquity of unthankfulneſſe, that which it cauſeth in other ſinnes, and that both as a phyſicall or working, and as a morall or meritorious cauſe.

Firſt, it hath a Phyſicall influence in the increaſe of ſin: for it diſpoſeth and prepareth the minde of man, for even the moſt unnaturall ſinnes; a ſoule prophaned and polluted therewith, will not ſcruple at the height of miſchiefe. The deſpiſing of the riches of Gods goodneſſe, Rom. 2.4.Rom 2:4and forbearance, and long-ſuffering, is in the fifth verſe followed **Erunt homicidae, tyranni, fures, adulteri, raptores, ſacrilegi, proditores. infra iſta omnia ingratus eſt, niſi quod omnia iſta ab i…grato animo ſunt, fine quo vix ullum magnum facinus accrevit. Sen. de Benef. lib. 1. c. 10.with hardnes and an impenitent heart. In all times (ſaith Seneca) there will bee Murderers, Tyrants, Theeves, Adulterers, Robbers, Sacrilegious perſons, and Traytors, and the leaſt of all theſe is the ungratefull man. Hee ſpeakes of ingratitude towards man, but then he puts in an exception, Niſi quod omnia iſta ab ingrato animo ſunt, ſine quo vix ullum magnum facinus accrevit, except it be that all theſe come from ingratitude, without which ſcarce any evill enterpriſe hath been plotted, or performed. Though he thought ingratitude to be abſolutely inferiour unto thoſe horrible vices, yet he thought again, that in this reſpect, ſo farre forth as it was their cauſe and ſeminary, it was ſuperior unto them all.

The ground of this influence of unthankfulnes upon other ſinnes, is its nature. For a main part of it is an undervaluation of mercies, which are of all others the moſt kindly, and powerfull, both motives unto duty, and diſſwaſives from ſin.

Is it any wonder that they ſhould run into all exceſs of ſinne, who trample under their feet the moſt pretious mercies of God, who deſpiſe the riches of his goodnes, forbearance, p. 57and longſuffering, not knowing that the goodnes of God leadeth them to repentance, as for paſt ſins, ſo to caution and reſolution againſt future ſins.

Secondly, unthankfulnes hath a morall and meritorious influence upon the increaſe of ſinne by aggravating, and ripening other ſinnes.

Firſt, it aggravates other ſins, and makes them more ſinfull then otherwiſe they would be. What more frequent with the holy Ghoſt in the aggravation of any ſinne, then to inſiſt upon this conſideration, that it is accompanied with unthankfulnes? Deut. 32.5, 6, 7, &c. 2 Sam. 12.8, 9. Mich. 6.3, 4, 5. A greater meaſure of unthankfulnes makes the eſtate of an Apoſtate more dangerous and deſperate then of a ſimple alien, or unbeleever. And what but it, Matth. 11.Matt 11will make it at the day of judgement more tollerable for Tyre and Sydon: for the land of Sodom, then for Corazin, Bethſaida, Capernaum, Cities honoured with the preſence, preaching, and miracles of Chriſt. Their lives were in all probability as bad, if not worſe then theſe, and therefore why ſhould their account, and puniſhment bee lighter, but becauſe the mercies they enjoyed were much leſſe, and ſo anſwerably their unthankfulneſſe.

Secondly, becauſe it aggravates other ſinnes, hightens their guilt and demerit, therefore it ripens them, and makes them arive more ſpeedily unto a fulneſſe, then otherwiſe they would. It makes them like Summer fruits, which are the firſt ripe fruits, Amos 8.1, 2. The ſinnes of Iſrael and Judah were ſooner ripe then thoſe of the Amorites, and the reaſon was, becauſe the bleſſings of Iſrael were more pretious, Pſalm 147.19, 20. and therefore their unthankfulnes more heinous. Why doth judgement begin firſt at the Houſe, the Church of God, 1 Pet. 4 17. but becauſe their ſins are more aggravated from, and ripened by unthankfulnes, then the ſinnes of others, as being under, and againſt greater mercies then are granted unto the p. 58reſt of mankinde.

Secondly, unthankfulnes carrieth oppoſition unto the ſecond ſort, or kind of goodnes, Pleaſure or delight. Spirituall joy, you have heard, is a cauſe of thankeſgiving, and by the ſame reaſon the ſorrow or ſadneſſe of the world, 2. Cor. 7.10. is a cauſe of unthankfulnes, nay joy is an ingredient or part of thankeſgiving. Pſalm 33.1. and therefore want of joy belongs formally unto unthankfulnes. Ignorant perſons are alwayes unthankfull: for ignorance, as I have ſhewed at large, is a cauſe of unthankfulnes. Now ignorance is in Scripture compared unto darknes, which uſually figureth a ſad and uncomfortable ſtate or condition. The unthankfull perſon walkes in darkneſſe, and hath no light, that is, no ſolid joy, peace, or comfort, Iſai. 50.10. Well he may have a ſenſuall, or carnall joy, begotten by the naturall effects of outward bleſſings; but that alas, is but a falſe and deceitfull joy, full of vanity and emptineſſe; and becauſe joyned with a guilty and trembling conſcience, full alſo of vexation of ſpirit, **Gataker.well it may like a little counterfeit complexion, alter the look, and ſmooth the face outwardly, but it can never throughly fill, or truly cheere up the ſoule inwardly.

Finally, unthankfulneſſe beares oppoſition unto a profitable good, as being a very dangerous evill, and the danger of it wil appeare from the terrible threatnings againſt, and dreadfull puniſhments of unthankfulneſſe which are recorded in Scripture, Jer. 13.16. Give glory to the Lord your God, before he cauſe darknes, and before your feet ſtumble upon the mountains, and while ye look for light, he turn it into the ſhadow of death. Capernaum by mercies exalted unto heaven, was by unthankfulnes brought down to hell, Mat. 11.23. Becauſe the Gentiles glorified not God, neither were thankfull, God gave them up to vile affections, unnaturall luſts, and a reprobate minde, Rom. 1.21, &c. Were they for their ingratitude given over to ſuch horrible uncleanneſſe, O then to what hardneſſe p. 59of heart, and ſearednes or cauterizednes of conſcience ſhal we be left unto for ours? Were the ſonnes of Nature thus puniſhed for being unthankful but for the light of nature, what ſeverity then may we expect who pretending our ſelves to be the ſonnes of grace, are unthankfull for the glorious light of the Goſpel? Part of the Argument which Paul uſeth to prove, that in the laſt dayes perilous times, ſhall come, is becauſe men ſhall be unthankful, 2 Tim. 3.1, 2. Unthankfulnes makes the times perilous. Now the ground or reaſon of this rigour towards ingratitude is, becauſe God wil ſome way or other be glorified by us: for his glory is the ſupream end of all that we are, and have, and therefore if we doe not glorifie him actively by our thankes and praiſes, we ſhall glorifie him paſſively by our ſufferings, we ſhall contribute to his glory, if not with our ſongs here on earth, with howling, weeping and gnaſhing of teeth in hell.

But I ſhall make a more full and particular proofe of the perill of unthankfulnes, from the threatnings and puniſhments of all the ſeverall parts thereof. Secondly, by inſtancing in ſuch puniſhments as relate unto mercies, to wit, removall of, or a curſe upon mercies already enjoyed: and thirdly, a with-holding of ſuch as are deſired and expected.

Firſt from the threatnings againſt; and puniſhments of all the ſeverall parts, or degrees of unthankfulnes. Firſt, the not obſerving of mercies, Pſalm 28.5. Iſai. 5.12, 13. Secondly, the aſcribing them unto our ſelves, or receiving and countenancing others aſcribing them unto us. Herod was ſmitten by the Angel of the Lord, and eaten of wormes, becauſe he gave not God the glory of the eloquence for which the people magnified, and even deified him. Acts 12.23. Thirdly, the forgetfulnes of mercies, or of God their donor, 1. Sam. 12.9. Pſalm 106.21, 22, 23. Ier. 2.6, 7, 8, 9. Hoſ. 13.6, 7, 8. Forgetfulnes of benefits is ſo borrid a ſin, as that for it the Lamb of God becomes p. 60as a Lion, as a Leopard, as a Beare than is bereaved of her Whelps. God our mercifull Father becomes a wrathfull and revengefull Judge, our Creator and preſerver falls to rending of the caule of our hearts, to devouring and tearing of us. Fourthly, the under-valuation of mercies, 1 Sam. 2.30. They that deſpiſe me ſhall be lightly eſteemed: and who ſoever deſpiſeth the gifts of God, deſpiſeth the love and good will of God the giver. Rom. 2.4, 5. He that deſpiſeth the riches of Gods goodnes, forbearance, and long-ſuffering, treaſureth up unto himſelfe wrath againſt the day of wrath. Pſalm 106.24, 26, 27. Becauſe Iſrael deſpiſed the pleaſant land of Canaan, therefore God lifted up his hand againſt them to overthrow them in the wilderneſſe, &c. Laſtly, a nonrequitall, or an ill requitall of benefits. Firſt, a non-requitall, 2 Chron. 32.25. Hezekiah rendred not again according to the benefit done unto him: for his heart was lifted up, therefore there was wrath upon him, and upon Judah and Jeruſalem. If publicke perſons doe not make retribution unto God for his mercies, it drawes downe from heaven not only perſonall, but alſo nationall plagues. The Fig-tree that beareth not fruit, doth but cumber the ground, and therefore is to be cut downe, Luke 13.7. The ſlothfull and unprofitable ſervant that did hide his talent in the earth, that did not improve and imploy his gifts and mercies for the praiſe of God, was to bee caſt out into utter darknes, where ſhall bee weeping and gnaſhing of teeth, Matth. 25.30. Secondly, an ill requitall of bleſſings, Prov. 17.13. Whoſo rewardeth evill for good, evill ſhall not depart from his houſe. Whoſoever rewardeth evill for good to man, much more to God. In the words we have a double extent of the puniſhment of rendring evill for good. One in regard of time how long it ſhall laſt: it ſhall not onelyonly light or ſeaze upon him, and his Family, but it ſhall never depart from his houſe. Another extent of the puniſhment is, in regard of the object, p. 61how farre it ſhall reach; not to his own perſon onelyonly, but to his whole Houſe and Family. Evill ſhall not depart from his Houſe. The earth which drinketh in the rain that cometh oft upon it, the heart that is plentifully watered from heaven with raine, as of Ordinances, ſo of mercies, and bringeth not forth hearbs meet for them by whom it is dreſſed, bringeth not forth fruits of welldoing, fruits worthy of repentance, but beareth thornes, and bryers, is fruitfull in nothing, but luſts and corruptions, ſuch an heart is rejected, and is nigh unto curſing, whoſe end is to bee burned, Hebr. 6.7, 8. Ezra 9.13, 14.

Secondly, the danger of unthankfulnes may be proved by inſtancing in ſuch puniſhments thereof, as relate unto mercies, to wit, firſt, a Removal of, or ſecondly a curſe upon mercies already enjoyed, and thirdly, a with-holding of ſuch as are deſired, or expected.

Firſt, God puniſheth unthankfulnes by removall of mercies already enjoyed. In Exod. 14.21. we read of a ſtrong Eaſt wind that dryed up the red Sea in a night. Unto which I conceive Bernard did allude, when he ſaid, Serm. 51. ſuper Cant.Ingratitudo eſt ventus urens, & ſiccans ſibi fontem pietatis, rorem miſericordiae, fluenta gratiae: Ingratitude is a winde that burnes and dryes up the fountaine of piety, dew of mercies, and ſtreames of grace. The Rivers if they did not disburden themſelves into the Sea, the chiefe mother of all waters, would ſoon grow dry; and ſo ſhould we be quickly empty of all mercies and comforts, if wee doe not empty our ſoules in the praiſes of Gods goodnes, whence as from an infinite Ocean, all our mercies, and comforts flow. The ſlothfull ſervant had his Talent taken from him, becauſe out of an unthankfull neglect, he buried it, and did not uſe and improve it for the glory of God, and good of his Church. Matth. 25.24. &c. From him that hath not ſhall be taken away even that which he hath, verſe 29. that is, Gods gifts ſhall bee taken away p. 62from him, that doth not thankfully and diligently imploy them. Rivet, Downham upon the place.Hoſ 4.7. As they were increaſed, ſo they ſinned againſt me: therefore will I change their glory into ſhame. Where we have the unthankfulnes of the Prieſts of Iſrael, and Gods puniſhment thereof.

Firſt, their unthankfulnes, as they were increaſed, to wit, in the outward bleſſings of this life, honours, riches, ſo they ſinned againſt me: that is, by ſo much the more they ſinned againſt me; the more I multiplied my bleſſings upon them, the more they multiplied their ſins againſt me.

Secondly, Gods puniſhment of this their unthankfulnes, Therefore will I change their glory into ſhame, that is, I will take away thoſe bleſſing, wherein they glory, or, I will take away that glory wherein they increaſed, and thereby expoſe them to ſhame and reproach. But the fulleſt and plaineſt place that we have for this is, Hoſ. 2.8, 9. Where Iſrael is by God accuſed of unthankfulneſſe, and for it threatned with deprivation of thoſe mercies for which ſhe was unthankfull.

Firſt, ſhe is charged with unthankfulnes, as failing in three parts of thankſgiving, Obſervation, Confeſſion, Retribution, Zanchy, Pareus, Rivet, Downham, Burrows. in loc.firſt ſhe did not obſerve Gods mercies at leaſt as his gifts, ſhe did not know that I gave her Corn and Wine, and Oyle, and multiplied her Silver and Gold, v. 8. Secondly, ſhe was ſo farre from confeſſing God to be the author of them, as that ſhe aſcribed them unto her Idols, as the beſtowers of them. My lovers give me my Bread, and my Water, my Wool, and my Flax, my Oyle and my Drink, v, 5. ſecondly, unto her ſelf as the deſerver of them v. 12. theſe are my rewards that my lovers, mine Idols have given mee for my worſhip and ſervice of them.

Laſtly, ſhe was ſo ſhort of requital, as that ſhe abuſed Gods mercies againſt him, unto the extream diſhonour of him: ſhe misimployed them about the worſhip of an abominable Idol, multiplyed her ſilver and gold, which they prepared for Baal; that is, either to ſacrifice unto p. 63him, or to make him off, or to deck and adorn him with. In the nineth verſe, God threatneth Iſrael to bereave her of thoſe mercies, for which ſhee was thus unthankfull. Therefore will I return and take away my Corn in the time thereof, and my Wine in the ſeaſon thereof; and will recover my Wool and my Flax given to cover her nakedneſſe. In which words, this ſevere handling of them for their unthankfulneſſe is amplified and juſtified. Firſt, amplified by, firſt a compariſon of it, with Gods former diſpenſations unto them. Secondly, from the unexpectedneſſe thereof. Firſt, by a compariſon of it with Gods former diſpenſations unto them, which is inſinuated in the word tranſlated: I will return, to wit, into a way of judgement, I will take a new courſe with her. Firſt, I dealt with her in a way of ſeverity, and then upon her ſeeming and flattering repentance or humiliation, I betook my ſelf to a way of mercy: but her unthankfulneſſe will drive me into a way of judgement again: therefore I will return. Unthankfulneſſe alters the manner of Gods dealing with his people: puts him out of his ſweet and loving wayes of mercy into the ſevere, ſharp, & ſower ways of judgement, & puniſhment. Secondly, from the unexpectednes of it. I wil take away my Corn in the time thereof, my Wine in the ſeaſon thereof; that is, my Corn in the time of harveſt, my Wine in the time of Vintage, as if he ſhould have ſaid, I will take away their mercies (for Corn and Wine by a ſynechdoche ſtand for all other mercies) when in regard of naturall, and ſecond cauſes they make full, and certain account of enjoying them moſt. Unthankfulnes wil ſtrip us of mercyes, when we are confident of having them. It will take away our Corn at the harveſt, our Wine at the vintage: it will ſink a ſhip in the harbour, it will caſt us into ſtraights in the fulneſſe of our ſufficiency. Job 20.22. It will raiſe War when we think our peace firme, and unſhakeable: it will ſnatch victory out of our hands when we deem an overthrow impoſſible. Jer. 37.10. it will p. 64ſhipwrack a Church or State, when it even toucheth the ſhore of peace and ſafety: it will drive us back into the wilderneſſe, when we are in ſight of Canaan.

Of this ſeverity of God towards Iſrael we have next a juſtification taken from the in uſtice of her unthankfulneſſe, and that is ſignified

Firſt, by the pronounce, My. My Corn, my Wine, my Wool, my, Flax. From this we may infer. That God had an abſolute ſupream and ſoveraign property in their mercies, which by their unthankfulnes they defrauded him of, and devided between themſelves and their Idols. This alſo may be gathered from the two firſt Verbs of the text rendered in our tranſlation, I will return, and take away. For the former of them by an uſuall Hebraiſme, as Tremelius, and after him Rivet conjecture, hath the nature, and force of the Adverb again, ſo that both Verbs may be expreſſed in one. I will reſume, or receive, take again into mine hands my Corn, and Wine, &c. As if he ſhould have ſaid, I will claim or challenge as mine own thoſe mercies which you have denyed to have received of me, which you have abuſed againſt mee. When God takes away mercies from the unthankfull, it is but a reall claiming, a chalenging or reſuming of his own right. But moſt clearly may the injuſtice of unthankfulneſſe be concluded from the word here rendred, Recover, which ſignifieth with ſtrong hand to pluck away from one that which he injuſtly poſſeſſeth. When God takes away mercies from the unthankfull, he doth but recover them as out of the hands of uſurpers.

For firſt, unthankfulneſſe is a kinde of ſpirituall theft, becauſe that wherein it principally conſiſteth, attribution of bleſſings unto either our ſelves or others, is a moſt injuſt invaſion or intruſion upon, and uſurpation of that which is ſolely Gods right. However then the unthankful may have a juſt title unto the creatures, and bleſſings they enjoy, and ſo be true and lawfull owners of them: they are yet uſurpers p. 65of, and intruders upon the praiſe, honour, and glory of them.

Secondly, unthankfulnes makes a forfeiture of mercies, as being a deny all of that fealty and homage, and withholding of that rent which Gods expects from them. Juſtly then may God deal with the unthankfull, as Land-lords in the like caſe with their tenants, make an entry upon their mercies and quite diſpoſe of them.

Thirdly, however we cannot ſay abſolutely, that the unthankfull are uſurpers of, and intruders upon the creatures, and mercies which they enjoy as having no right unto them: Yet we may ſay it comparatively, in compariſon of that higher title, which the thankfull have in Chrſt Jeſus: they have not ſuch a ſanctified renewed and comfortable eſtate in them as they. And this onelyonly was meant in thoſe expreſſions of the Waldenſes, Wickliffe and Iohn Huſſe, which the Papiſts of old charged with hereſie. And thus alſo the learned Rivet qualifieth and allayeth a ſeeming rigid expreſſion of Peter Mowlin in his Anatomy of Arminaniſme, which Corvinus accuſeth as treaſonable and deſtructive of propriety; and thus alſo might the Papiſts interpret, if they had but common and ordinary candor; What Gerſon, Conradus and ſome of the Sorboniſts have written concerning that which they call Dominium gratificum. But now if we tranſlate this Verb as Hierons and others doe, I will free and ſet at liberty my Wooll and my Flax, &c. ſo it hath reference to priſoners and bondſlaves; and from it we may gather, that there is in unthankfulneſſe a kinde of injuſtice, and cruelty towards the good creatures and mercies of God: by it they are impriſoned, and manacled in a kinde of bondage, to be delivered from which they doe, as it were groan and cry.

By what hath been ſaid in opening of this place of ſcripture, you have at large ſeen how juſtly God may take away mercies from the unthankfull. Why, it is but a receiving, a reſuming, a challenging and claiming of his own, a recovery p. 66of his right, a making of an entry upon that which is by ingratitude forfeited, a deliverance of the impriſoned, and abuſed mercies of God into a kinde of freedome. That is applyable unto ingratitude, which is by ſome reported of Pyrrhus and Hanibal, that they knew how to conquer, but had no skill to keep, uſe, and improve their conqueſts. Unthankfulnes will daſh the moſt hopefull beginnings of deliverance and reformation: it will throw away in an inſtant that which a people have a long time moſt valiantly fought for with men, and moſt zealouſly wreſtled for in prayer unto God. The deliverance which we this day celebtate, coſt you many bitter tears, many fervent prayers, much pretious blood, for it you have hazarded all that under the Sunne was deare unto you. But now your unthankfulneſſe wil be a grave unto all thoſe mercies and comforts, which you reape by vertue of this deliverance: it will make your laſt ſtate worſe then your firſt; it will make your preſervation to be but a reſervation of you to a more calamitous condition, then that which you feared in the time of your greateſt danger and extremity; it will reduce you to ſuch an eſtate as the Saguntine Embaſſadours ſaid they were in after the recovery of their Town, T. Livius.Ad hoc retracti ex diſtantibus locis in ſedem antiquam videbamur, ut iterum periremus, & alterum excidium patriae videremus. Wee ſeemed to bee brought home from the places of our exile, for no other purpoſe, but to be ruin'd a ſecond time, and to behold another funerall and deſolation of our Town and Country.

Secondly, unthankfulneſſe brings a curſe, poyſon, and pollution upon all our mercies, Carpenter Geogr. lib. 2. p. 162.it rots and putrifieth them, makes them like the waters of a Pond, or ſtanding Poole, which having no intercourſe with the Sea, nor ſupply from ſprings, as it is by the heat of the Sunne exhauſting it out by Vapours either extraordinarily diminiſhed or altogether dryed up; ſo howſoever it is corrupted and grows ſtinking and unſavory. God will not looſe the honour p. 67of his benefits that he beſtoweth upon us, but will ſome way or other beglorified by them.

If we doe not glorifie his mercy, whileſt he beſtoweth them as bleſſings, he will glorifie his juſtice by altering their nature, and turning them into curſes, Mal. 2.2. If yee will not lay it to heart to give glory to my name, ſaith the Lord of Hoſtes, I will even ſend a curſe upon you, and will curſe your bleſſings; yea, I have curſed them already becauſe you doe not lay it to heart. Mercies received with thankſgiving are ſanctified, 1 Tim. 4.45. therefore by the rule of contraries, mercies received with unthankfull hearts are unſanctified, and accurſed unto us; and what that is, you may gather from that I have delivered concerning the ſanctification of mercies.

Firſt, Then mercies are a curſe unto us, when they are diſabled from yee ding forth their naturall effects; when the Land doth not yeeld her increaſe, neither the Trees of the Land their fruit, Levit. 26.20, 26. when the Floore, and the Wine-preſſe cannot feed us. Hoſ. 9.2. Hoſ. 4.10. When as Iob ſpeaks, we be in ſtraits, in the fulneſſe of our ſufficiency, Iob 20.22. When we Sow much and bring in little, when we eate and have not enough, when we drink but are not filled with drink, cloath us but are not warme, earn wages to put it into a bagg with holes. Hagg. 1. verſ. 6.

Secondly, Mercies that are unſanctified and accurſed unto us proceed but from a common and ordinary ground, the generall providence of God which maketh the Sunne to riſe on the evill and the good, and ſendeth raine on the juſt and unjuſt, Matt. 5.45. They come but from the patience and forbearance of God, like the Dyet, Lodgings, and other accommodations which are indulged unto a condemned priſoner untill execution, nay ſometimes they are given in wrath, as Quayles and a King were to Iſrael, Numb. 11. v. 33. Hoſ. 13. v. 11. to fatten againſt the day of ſlaughter, and render the more inexcuſable.

p. 68Thirdly, mercies are unſanctified, and accurſed unto us, when they reach but naturall effects, when they advance us not as much as one ſtep or degree towards heaven, towards union and communion with the God of heaven, when they make no ſpirituall diſcoveries of him, nor provoke unto any obedience unto him, when they promote not our ſanctification, and ſpirituall conſolation: but rather work effects quite contrary, increaſe of ſin, and vexation of Spirit. Tully tells us out of Pliny, that in a certain Countrey drought ſtirreth up dirt, and rain duſt. Not to diſpute the truth of the relation; give me leave to apply it to my purpoſe. Unthankfulneſſe hath made the mercies of God to bring forth in us effects as unſutable to their nature, as moiſture to drought, and duſt to raine. It hath made the Goſpel the ſavour of death unto death: it makes mercies to have ſuch an influence upon us, as the ſhining of the Sunne on clay, and on a dunghill, it begets hardnes of heart, and raiſeth up the noyſome ſteem, and exhalations of ſtinking luſts, it makes our table to become a ſnare before us, and that which ſhould have been for our wellfare, to become a trap, Pſalm 69.22. It corrupts our riches, and makes them as thorns to pierce us thorough with many ſorrowes, it poyſoneth our honours and dignities, and makes them ſwell and break us with pride and ambition, it ſowreth and imbittereth all our pleaſures, and makes them as uncomfortable and as undelightſome, as the muſicke of a Trumpet at an Aſſize unto a condemned priſoner.

Thirdly, unthankfulnes with-holds mercies deſired, and expected. Gratiarum ceſſat decurſus, ubi recurſus non fuerit. The courſe of Gods favours ceaſe, where there is not a return of them by our gratitude. aaNibil ae…ne concordiam humani generis diſſociat, ac diſtrahit, quam hoc vitium.Nothing (ſaith Seneca) ſo much diſſolveth and breaketh off mens friendſhip, as this vice of ingratitude: and why may we not apply to it that which is aſſirmed, Iſai. 59.2, Of all iniquities and ſinnes whatſoever; that they ſeparate between p. 69God and us, and hide his face from us, that hee will not heare. Unthankfulnes interrupts, though not Gods love of intention, which is unchangeable, yet his love of execution, as alſo his love of complacency, or delight, it is a barre, or obſtacle unto the effects and flowings of Gods bounty; it doth as it were cloſe Gods eyes, ſhut his hands againſt our wants, and ſtop his cares againſt our cries and prayers. And indeed with what face can an unthankfull wretch begge new favours of God, who hath neglected, forgotten, ſlighted, and moſt miſerably perverted and abuſed old ones? Unto bbEt fortè hoc etiam clementia eſſe videtur ingratis negare quod poſtulant: necontingat nobis ut tanto gravius de ingratitudine judicemur quanto magis accumulatis beneficiis ingrati probabimur extitiſſe. Ergo mi ſcri…ordiae res eſt, in hac p…rte ſubtrahere miſcricordiam. Bernard. contra peſſimum vitium ingratitudiuis. 495. D.Bernard it ſeemes a peece of clemency to deny the requeſts of the ungratefull, leſt they ſhould be ſo much the more heavily and rigorouſly cenſured, and judged for unthankfulnes by how much the more they ſhall be proved to be unthankfull for the accumulation of benefits. To withdraw mercy in this reſpect will be a kind of mercy, it will be a favour to with-hold favours, which will aggravate unthankfulneſſe, and increaſe condemnation. We ccHuic ingrate qui beneficiorum fraudator eſt, & in hanc partem procubnit animo, non magis dabit beneficiton, quam decoctori pecumiam credit aut depoſitum committit ei qui iam pluribus abxegavit. Sen. de Benef. lib. 4. c. 26:will not lend or truſt our mony unto Bankrupts, nor leave a pledge in their hands who have denied others of what they have depoſited with them. And may not God then in equity detaine deſired mercies from the unthankfull who have defrauded and robd him of the honour of all former mercies? ddSemina in ſolum effetum & ſterilo non ſpargimus. Id. ibid. l. 1. c. 1. Agricolae quidem ſcmina arcnis non committunt. Lib. 4. c, 9.The husband-man will not ſow his corn in the ſands, nor in barren or unfruitfull ground: and will God, thinke you, eeNunquam non perit quod datur ingrato. 148. Omnino enim ſola nos à profectu converſationis impedit ingratitudo noſtra dum quodammodo amiſſum reputans dator quod ingratus accepit, cavet ſibi de caetero ne tauto plura amittcret quanto plura conferret ingrato. Ibid. 406.caſt, or throw away his mercies upon unthankfull hearts, from p. 70whom he never had ſo much as the leaſt crop or harveſt of thankes? Ingenuous men will be aſhamed to take up new wares and commodities of Tradeſmen, before they have cleared their bookes, and paid all former ſcores: and gracious hearts bluſh to petition God for new favours, without premiſing thankfulneſſe for the old, and promiſing thankfulnes for the new.

Firſt, without premiſing thankfulneſſe for the old. Jacobs petition for deliverance from his brother Eſau, Gen. 32.11. is uſher'd in with a commemoration of Gos former bounty, verſes 9, 10. David in Pſalm 40. firſt makes mention of his thankfulneſſe, verſe 10. and then falls to praying from the eleventh verſe to the end of the Pſalme. You have the Church moſt affectionatly and raviſhingly praiſing God for the initials of her deliverance from Babyl…n, Pſal. 126 1, 2, 3. before ſhe prayeth for the perfection and conſummation thereof, verſ. 4. And this alſo was Pauls method in his prayers for thoſe unto whom hee wrote, Col. 1.3. 1 Theſſ. 3.9, 10.

Secondly, without promiſing thankfulnes for the new. not to lay an obligation of merit upon God by the duty, but onelyonly to impoſe upon themſelves a tye or obligation for performance of the duty. In every petition, ſaith Doctor ffIn omni petitione vel expreſſe vel implicite promittitur gratiarū actio, de illo beneficio quod petitur. Medul. Theol. lib. 2. c. 9. Theſ. 92.Ames, giving of thankes for the benefit that is petitioned for, is promiſed either expreſly or implicitly, and the Scripture abounds in inſtances of joyning in prayers expreſſe promiſes of thankfulneſſe. Pſalm 51.14. Pſalm. 61.7, 8. Pſal. 79.11, 12, 13. Pſal. 86.11, 12. Hoſ. 14.2. And thus you ſee, that as Paul adviſeth, Phil. 4.6, the requeſts of the Saints have been made known unto God by prayer and ſupplication, with thankſgiving: their petitions have been ſeaſoned with thankfulnes; with thankfulnes in performance for bleſſings received, with thankfulnes in purpoſe, and promiſe for ſuch as are expected and deſired **Luther. Arrowſmith.Prayer without praiſe is as a Cenſer without burning coales, from which there can no ſweet ſavour p. 71aſcend. Oratio ſine laude eſt thuribulum ſine prunis. **The. Good▪ win in his Return of prayers.Prayer and thankes are like the double motion of the lungs, the aire that is ſuckt in by prayer, is breathed forth again by thanks.

The ſecond ſort of Uſes ſhall be of exhortation. And upon the excellency of praiſe and thankeſgiving, we may ground a double exhortation: one, unto a performance of it; the other unto an obſervation of a due manner in performance thereof.

1. We may from conſideration of the excellency of praiſe and thankeſgiving, be exhorted unto a performance of the duty. Whatſoever things are true (ſaith the Apoſtle) whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, if there be any praiſe, thinke on theſe things. Phi. 4.8 Now all the goodly Epithites, or attributions, do in a moſt eminent manner agree unto thankeſgiving. It is true, and juſt, made up of truth and juſtice as its parts, ſay both **Keckerman▪ Urſinus▪Philoſophers and Divines. It is honeſt, pure, and lovely, and of good report, and therefore me thinkes we ſhould have our hearts wonderfully inflamed with the love, and ſtirred up unto the practice of it.

I ſhall uſe no new motives to preſſe this exhortation, but only refer you to what I have delivered in conſirmation of the point: by which it is evident, that tis not only a gratious, but alſo a gracefull, comely, and faire endowment; that beautifieth, and becommeth a Chriſtian. Pſal. 33.1. What can more forcibly provoke and perſwade unto this duty, then Gods gratious account of it, his vouchſafing to eſteeme himſelfe honoured, bleſſed, magnified, and glorified by the weake pray ſes of our polluted hearts, and lips. Who will not be excited to a duty that is appropriated unto ſo glorious a ſubject, as the church and people of God, that is the priviledge of the Saints, though the duty of all mankind, that reſpecteth p. 72ſo gratious, and beneficiall… an object as the incomprehenſible mercies of God, ſo glorious, and admirable an object as the infinite perfections of God. The wonderfull difficulty of it ſhould no wayes defer, or diſcourage from it, becauſe it ariſeth from exceſſe of its perfection from the vaſt extent, and comprehenſiveneſſe thereof. for if we conſider it formally, it takes in, as you have heard, many duties, and if we look upon it by way of Concomitancy, ſo it takes in all duties whatſoever belonging to the firſt, and ſecond table. So that wee may ſay of it as the Preacher of the feare of God did. Eccles. 12, 13. This is the whole duty of man. Tully ſaid of gratitude unto man, that it is Maxima, & mater omnium reliquarum virtutum. And if we except faith, wee may affirme as much of gratitude unto God. If wee are taken with an high deſcent, and originall of things, why, thankfulneſſe is the product of the nobleſt, and moſt divine of graces. But can there bee a ſtronger proofe of its excellency, and more prevaling motive unto the love, and practiſe of it, then Gods gratious acceptation of it; wonderfull, complacency in it, and extreame jealouſie for it! ſhall not we have a very high eſteeme of that, then which there is nothing dearer unto our God? It is (you have heard) as muſick to his eare, as ſweet wine to his taſt, as a rich, and pretious perfume to his noſtrils. Can wee then withhold it from him, and yet pretend, that wee beare any love, and reſpect unto him, and profeſſe that wee are his ſervants, and ſubjects? It is the great end of the greateſt and moſt glorious of his workes and mercies; and ſhall we by our unthankfulneſſe attempt to fruſtrate or diſappoint God of this his end. ſhall wee ſtop, and withhold from God, that which hath been the principal ſcope of the ſweet influences of his goodneſſe upon us. Are you affected with virtue, pleaſure, or profit? why, all theſe kindes of goodneſſe as you have heard at large, are moſt eminently applyable unto the p. 73grace of thankfulneſſe, and duty of thankſgiving. If you enter into a compariſon of it with other graces, and duties, you ſhall find it to bee in divers reſpects unmatchable for of all graces, and duties it comes fulleſt, cloſeſt, and neereſt up unto the higheſt end, Gods glory: and beſides it is more durable, then other graces, whoſe exerciſe, and proper acts are of uſe only in this life, but after wee are tranſlated from death unto life thankſgiving will bee our eternall exerciſe in heaven. And therefore let us redeeme as much time as we can, for the performance of it, here upon earth. You have ſeene how the prayer of petition compared therewith is over ballanced thereby in regard of neceſſity, comfort and dignity. And hence David the ſweet ſinger of Iſrael, upon whom the ſpirit of prayer, and ſupplication was powred in a moſt abundant meaſure, did yet it ſeemes more abound in the prayer of thankſgiving, then in that of petition. For, we reade of his praying but thrice a day. Pſal. 55.17. Evening, and mourning, and at noone will I pray and cry aloud: but he makes mention of praiſing God ſeaven times a day. Pſal. 119.164. As alſo in the very depth of the night. At mid-night will I riſe to give thanks unto thee. Pſal. 119.62. To conclude this uſe, this duty will be a great part of our happineſſe in heaven, and therefore it is but ſit, that it ſhould be a cheife part of our buſineſſe here upon earth, it is now the muſick of Heaven of the bleſſed Angels, and glorified ſpirits, with whome if wee bee not in conſort now, wee may juſtly feare, everlaſting ſeperation from them hereafter. The ſtate of grace is an …incohation of the ſtate of glory, and therefore wee can have no ground to aſſure our ſelves that wee ſhall praiſe God everlaſtingly in heaven, unleſſe heer on earth our hearts bee put in tune, and we ſtudy, and learne the ſong of Moſes, and the Lamb.

Secondly from the excellency of praiſe, and thankſgiving wee may bee exhorted to obſerve a due manner in the p. 74performance thereof to performe it Preparedly, Reverently, Zealouſly, and Entirely.

Firſt, Preparedly. So excellent divine, and glorious a duty cals for the utmoſt preparation, that is poſſible of our underſtandings, wils, and affections; and accordingly the Pſalmiſt tels us, Pſal. 65.1. Praiſe wayteth for thee O God in Sion, that is, all true members of the Church, of which Sion was a type, have their hearts in tune in a readineſſe, and due frame for this worke. In Pſal. 57.7, 8. and Pſal. 108.1, 2. We have David making a profeſſion of his both habituall, and actuall preparation for it. Firſt, he profeſſeth how he was habitually fitted and prepared for it, verſ. 7. My heart is fixed, or prepared, O God, my heart is fixed, or prepared: I will ſing and give praiſe, The ingemination of this profeſſion of his preparation for praiſe, denoteth either the abſolute and great neceſſity of it, or elſe his wonderfull exactneſſe in it. In verſe. 8. he betakes himſelfe unto an actuall preparation for it, he awakeneth and rouzeth up all that within, or without him, may contribute unto the work. Awake up my glory, awake Pſaltery and Harp, I my ſelfe will awake early. If the alacrity of the ſweet Singer of Iſrael muſt be thus awakened to give praiſe unto God; O then what rowzing and ſtirring up doth not backwardneſſe and dulneſſe ſtand in need of? In that exhortation of Paul, Coloſſ. 4.2. to watch in prayer with thankeſgiving; the watchfulneſſe there required, is referred to thankeſgiving as well as prayer. To fit us for both prayer and thankeſgiving, we muſt have both our heads and our hearts wakefull, they are both duties of ſuch neere and intimate communion with God, as that they are not to bee come unto with drowſie and ſleepy ſoules. Thankeſgiving is a kinde of Heavenly and Angelicall worſhip, and therefore ſhould not be appreached with earthly hearts. In it (to aply that ſpeech of Moſes, Exod. 3.5.) wee turn aſide to ſee a great ſight, Gods greatneſſe and goodneſſe; and therefore p. 75put off thy ſhooes from thy feet, all low, earthly and ſenſuall affections: So a The new Annotations.ſome allegorize the phraſe, becauſe the ſhoo…s being next the earth, are uſually more foule and dirty.

Secondly, ſo excellent and divine a duty is to be performed reverently, God is fearfull in prayſes, Exod. 15.11. therefore his praiſes are to be celebrated with an awfull feare, and religious reverence, and accordingly Junius and Tremellius render the words, Reverendus landibus, to be reverenced or feared in prayies. And that God is to be reverenced or feared in his praiſes, is plain, firſt, becauſe joy, a main ingredient of our praiſes, is to be with trembling, Pſal. 2.11. Secondly, becauſe the object of our praiſes, mercy and goodneſſe, ſhould affect us with a filiall feare. Pſal. 130.4. Jer. 33 9.

Thirdly, ſo heavenly and glorious a duty is to be performed zealouſly and devoutly, and not perfunctorily or ſlightly to be ſlubber'd over. Pſal. 66.2. Sing forth the honour of his name, make his praiſe glorious, ſaith the Pſalmiſt. In the originall it is, Put glory to his praiſe: it is (ſaith Mollerus) as if he ſhould have ſaid, Be not dull, ſluggiſh, or drowſie in the celebration of Gods benefits, do not content your ſelves with ordinary praiſes, let them be in as glorious and honorable a manner as it is poſſible, according unto the utmoſt of your powers, with all your hearts, ſouls, ſtrength and might. Hither alſo may you referre thoſe places wherein 'tis ſaid, that God is greatly to be praiſed, Pſa. 48.1. Pſa. 109.30. Pſa. 145.3. There is an extenſive and an intenſive greatneſſe, and both muſt be found in our praiſes of God. Firſt, an intenſive greatnes in regard of their number, we muſt be frequent & plentifull in the duty, we muſt (to uſe the expreſſion of David) Pſa. 145.7. abundantly utter the memory of Gods great goodnes. Secondly, there muſt be an intenſive greatnes in our praiſes, in regard of the degree, fervour and heat of them. They muſt be high, and vehement, fervent, flaming p. 76zealous, and affectionate, full of life and vigour', our Spirits muſt be raiſed, our hearts and tongues enlarged in the performance of this duty. Gods glorious name, as it is Nehem. 9.5, is exalted above all bleſſing and praiſe, above our devouteſt and moſt zealous praiſes; and therefore ſurely, faint, heartleſſe, and liveleſſe praiſes, are ſo far from reaching him, as that they may ſeem to bee meant of another of a lower object. God then is not praiſed at al, if he be not greatly praiſed. Weak and dull praiſes are diſpraiſes: for a perſon or thing is not honoured or praiſed, unleſſe there be ſome proportion between the honour and praiſe, and the worthines of the perſon or thing honoured and praiſed. Honour (ſaith Aquinas, and we may ſay the ſame of praiſe) is nothing elſe but a teſtimony of the excellency of a perſon or thing. Now when a teſtimony is ſo far from being home, and full, as that it doth not in any ſort reach that for which it is brought, there muſt be either a falſhood or a nullity in it. It were ſtrange then, if cold, unzealous, and unfervent praiſes ſhould beare witnes unto the infinite greatnes of God. Hence it is that you ſhall find in Pſalm 108. that after David had profeſsed a purpoſe of praiſing God, v. 1, 2, 3. he tells you next the proportion that is between the attributes which he praiſeth in God, and his praiſe of him. The greatnes of the attributes, Mercy and Truth, we have v. 4. Thy Mercy is great above the heavens, and thy Truth reaeheth unto the clouds: And there is an anſwerable greatnes in his praiſes of God for them, verſ. 5. Be thou exalted, O God, above the heavens, and thy glory above all the earth. He wiſheth and endeavoureth to exalt him as high in his praiſes as he is in himſelfe, to exalt him above the earth, above the heaven, and the clouds. In peace-offerings for thankſgiving, levened bread was to be offered, Levit. 7.13. now the property of leven is to raiſe the meale, ſo then the requiring of it might be to ſignifie, that in thankſgiving our hearts are to he raiſed and elevated above the pitch of nature by ſpirituall, p. 77holy and heavenly affections; and becauſe it is not poſſible that our hearts ſhould be lifted up in ſo high a manner, as the nature and number of Gods mercies merit, we muſt ſupply what is wanting with an holy & devout ſtupor and admiration. That place in Pſalm 65.1. rendred by our Tranſlators, Praiſe waiteth for thee, ô God, in Syon, is in the originall, Praiſe is ſilent, or, ſilence unto thee, to wit, out of wonder at the incomprehenſiblenes of thy goodnes, 'tis this that ſtrikes them dumb with admiration, as being beyond all not only expreſſions, but alſo apprehenſions.

Laſtly, if thankſgiving bee ſo excellent a duty, let it be performed by us entirely, wholly, and fully, and not blemiſh'd with the omiſſions of any of its parts; which are five; Obſervation, Confeſſion, Remembrance, Valuation, Retribution; let all theſe have a place in this your day of thankſgiving, and not ſo much as one of them left out. For would it not be pitty, that ſo noble, and worthy a worke, ſhould bee maimed, and defective, ſhould want any thing that makes unto its integrity, and fulneſſe?

Firſt, then, Obſerve narrowly and inquiſitively the mercy, for the publique acknowledgement whereof wee hold this Aſſembly, take a ſteady and curious view of all particular circumſtances, and paſſages in the Seige, that had any thing either of mercy, or marvaile in them; that ſo you may digeſt them into matter of praiſe, and thankſgiving. And let not your obſervation dwell, and ſtay upon an arme of fleſh. The prudence, and reſolution of your worthy Governour, the golden mettle of your Souldiers, and Townſmen, the care and ſpeed, that was uſed by the valiant inſtruments of your reliefe: but let it goe higher, ſo high as heaven. Obſerve the mercy, and the hand, the wiſdome, power, and providence of God therein. Beſides, as he who drew the picture of Antigonus, painted onelyonly one ſide of his face, and not the other, which was blemiſhed with the want of an eye: ſo doe you as it were over-look all miſeries and loſſes, that you ſuſtained by the p. 78ſiege, the burning of a great part of your town and goods; the ſlaughter of many of your deareſt friends and neighbours; and chiefely fix your thoughts upon the many and great mercies that you owe to your deliverance; The preſervation of your own lives, of the moſt conſiderable part of the town, of moſt of your goods, and many of your friends: For all theſe will ſerve to heighten and increaſe the flame of your thankſgiving; and therefore the conſideration of them ſhould be more permanent, and make a deeper impreſſion upon your hearts, then the thoughts of any thing that might dampe you joy and lame your praiſes.

2 Next doe not ſtifle and impriſon theſe thoughts in your hearts, but vent them unto others by a ful publication, and confeſſion of what God hath herein done for ſo undeſerving a people, thereby the better to quicken your ſelves, and ſtir up others to a zealous performance of the duty.

3 And thirdly, Leſt your joy and thanks for ſo a great a preſervation ſhould in time coole and languiſh, doe you frequently and affectionately reflect upon it, that ſo it may never be buried in a grave of Oblivion. Maſter Burrows relates of the City of Berne, that they wrote the day of their deliverance from Antichriſt, upon pillars with letters of gold. But I ſhall exhort you to a way of preſerving the memoriall of your deliverance that ſhall be leſſe chargable, but more acceptable unto God; Let it be written in your memories with a pen of iron, and with the point of a Diamond, let it be graven upon the table of your hearts.

Fourthly, Detract nothing from the value and importance of your deliverance, but look upon it as a prevention of your utter ruine and deſolation: as a reſurrection from the bottome of danger and doubt, if not deſpaire. For, who of you but gave all for loſt? If you will but look back upon your own feares, perplexities and miſgivings of minde, they will informe: That if the Lord had not been on your ſide, when men roſe up againſt you, when p. 79their wrath was kindled againſt you, a red Sea of blood and fire had overwhelmed you, had gone over your ſouls. If you conſider the progreſſe that the enemy had made in winning of your Town; how he had entred your Line, fired ſeverall Streets, &c. you cannot, me thinks, but have ſuch an eſteem of your preſervation, as Chriſt had of the Reſtauration of Jeruſalem, Zach. 3.2. Is not this a brand pluck'd out of the fire? Florus ſpeaking of the horrible devaſtation which the people of Rome made of the Country of the Samnites, thus expreſſeth it, It a ruinas ipſas urbium diruit, ut hodiè Samnium in ipſo Samnio requiratur. And if you call to minde the bloody and barbarous threats, that your adverſaries night and day thundred in your ears, they will give you a full and undoubted aſſurance, that if they had prevailed, the expreſſion would have bin too too appliable unto this place; they would have ſo ruined the very ruines thereof, as that in but the ſucceeding age, a man might have looked for Taunton in Taunton, and not have found it.

Fifthly and laſtly, Bee you ſtudiouſly inquiſitive, as David, Pſalm. 116.12. What ſhall we render unto the Lord for ſo great and ſeaſonaeble a benefit? Why, let all your aims and purpoſes reach as high as Heaven; Let Gods glory over-ballance all other ends; Let all ſelfiſh reſpects ſtoop thereunto. Doe not think much to part with your lives, much leſſe with you luſts: the diſeaſes and corruptions of your Soules and Lives, for a God that hath been ſo graciouſly mercifull to you and yours: Let the meditation of this deliverance inflame your zeale for Gods cauſe, inlarge your bowels and affection to his Church and People, improve and increaſe your care of obedience, and endeavours of mortification, ſtir you up to devote and dedicate all that you have and are to his ſervice and glory.

FINIS.

End of the text · Henry Jeanes, The Works of Heaven Upon Earth (1649)