why 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 of 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 Phariseâ—â— 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 bâ—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 is 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 onely 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 quà m 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 pâ—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. 1.16 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 t is 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 resistâ—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
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 then 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 distinguish 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 onely 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 onely who are truely Church members and so members of Christ are enabled for and accepted in performance of the duty First they onely are enabled and gifted for the duty they onely 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 sâ—ith Austin by occasion of those foregoing words in the same verse He that abideth in mee and â—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 of 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not onely imaginations but also the purposes and desires are onely 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
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 t is in reference to our selves or our freinds that we or they may have the use service or benefit of this their goodnesse That loue 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 and 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 lâ—das definis lâ—dare si desir amare Aust Psal 85. If 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 thankfull 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 An 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 rejâ—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 Now the excellency of joy 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 t is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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
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 unto 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 4â— 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 â—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 4. 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 softâ—st lawn so an ulcerous and sinfull soule is grieved and discontented at and therefore unthankfull for the most tender 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 hoâ—test strongest waters into aâ—dead man make tâ— 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
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 it s 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 * 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 Vt anima non sit ingratâ— deo that the soule bee not unthankfull to God Vrsinus 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 quà m Vita de Benef l. â— 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 in 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 workeâ—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-mâ—n distinguish of a twofold love one of Freindship another of Concupiscence according to both * Aquin. 1 â— 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 A 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 nâ—y be advâ—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 concupisâ—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
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
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
God who hath neglected forgotten slighted and most miserably perverted and abused old ones Unto b Et 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 scriâ—ordiae res est in hac pâ—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 c Huic 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 d Semina 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 e Nunquam 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 whom 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 Babylâ—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 onely to impose upon themselves a tye or obligation for performance of the duty In every petition saith Doctor f In omni petitione vel expresse vel implicite promittitur gratiaruÌ„ 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 ascend 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 t is 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 so gratious and beneficiallâ— 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