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 aâ—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 comparaâ— 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 which 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 Colâ—s 3.5 and in the account of all ingenuous men the most sordid of vices It ariseth from supposals and hopes of more good then it findes in the enjoyment of them When we have outclimed our most boundlesse dâ—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 avaritâ—a in magnarum opum congestu collocata Vt flammae infinito acrâ—or vis est quo ex majore incendiâ— 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 sâ—unus est Vltra se cupiditas porrigit felicitatem suam non â—ntelligit quâ—a non undo venerit respicit sed quò tendat Senec. de Benef. lib. 2. c. 27 28. Praeter hanc causam aliae quoque sunâ— quae nobâ—â— mâ—ritâ— non nunquam maxima velam Prima omnium as potissima quod nâ—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 Iâ—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 Dâ—uâ—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 return 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 Jerusalâ—â— 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 merâ—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 thâ—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 Fiâ—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 heynouâ— a crime and for it he arraâ—â—ns them not before men or angels but 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 noâ—-glorifying of
required unto â—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 and in particular t is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving of thanks a thankfull celebration and commemoration of christs death and all blessings flowing there from 1 Cor. 11. 24 25 26. Secondly t is 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 quâ—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 with thankfulnesse There is a passage of Chrysostome in his first Homily unto the people of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and 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 onely ex largitate out of patience and forbearance 2. Mercies are sanctified when they reach further then their naturall effects when they are lifted up
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 onely imployment in heaven Field of the Church Dr. Edw. Reynolds on Psal 1â—0 pag. 433. but 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 onely 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 Now 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. Docter 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 mâ—nquam non inveniunt cur eximia â—a ante omnes sic dolentes in suo luctn Lipsius de Constantia Look as Flies skip over those parts which are smooth sound and healthy and onely 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 onely 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
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 of 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 of 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 Thirdly 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 a Nibil aeâ—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 God 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
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 grace 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 â—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 performance 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 put off thy shooes from thy feet all low earthly and sensuall affections So a The new Annotations some allegorize the phrase because the shooâ—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 't is 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