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
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 zealous 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 holy 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 't is 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 onely 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 siege 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 their 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
Secondly as the Saints onely 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 onely t is 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 t is 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 dead 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 onely 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 may 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist 3. Top. 2. c. text 〈◊〉 difficulty is an argument of excellency and how difficult the duty is may be collected from that interrogation of 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
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 the 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 the 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 onely 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 the 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 onely 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 workes 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
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 further us in the wayes of God And thus all mercies doâ— 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 â—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 they 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 onely 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 onely 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 danduÌ„ amplius sed potius recipiens magis obligatur danti Idco ex bonis habitibus ex bonis actibuâ— sive usibus nobis à Deo datis Deus non obligatur nobis ex aliquo debito justitiae ad aliquid amplius dandii ita quod si non dederit sit injusâ—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 mercie 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 praises 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 eâ—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 Gunâ—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
principall and chiefe point of the revealed will of God touching mans duty Thankesgiving saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely in this life as being required because of the 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 â—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 grâ—â—test wants and suffâ—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 undeseâ—ved mercies then to sue for removall of deserved evils Secondly 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 T is 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 selfe-denying 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 'T is 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 unto petitions whereas thanksgiving is a free-will offering not wrung from us by our wants or necessities we are drawne unto it onely 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 't is 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 onely 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. Dr 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 onely 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 whereas in petition there is onely an acknowledgement of
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 of 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 as 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 onely 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 how farre it shall reach not to his own person onely 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 well-doing 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 from 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
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