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
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
gifts Wise men worke ever for some notable good how much more the infinitely wise God impossible that so omniscient an agent should propound to himselfe any low or meane end Eightly The Point may be made good from an application of the severall sorts or kinds of goodnesse unto praise and thanksgiving It is Bonum Honestum Iucundum Vtile an Honest Pleasant and Profitable good First it is an Honest or * Quid tam lauda ile quid tam aequaliter in omnium avimos quam referre bene meritis gratiam Senec. de Benef l. 4. c. 16. Quid est hovestius quam gratumesse 〈◊〉 â—19 virtuous good unto which we are ingaged by many severall virtues bp Religion Charity Justice and Fidelity First by Religion which inclineth to performance of those things that carry direct and immediate honour and glory unto God And God himselfe tels us Who so offereth praise glorifieth or honoureth him Psal 50 23 Indeed other graces and duties looke unto Gods honour and glory too but none so fully so expresly as this because t is its proper and peculiar office to honour God in all his attributes Secondly by Charity For that as aâ—ppeares by our Saviours opening the full extent thereof Mat. 5.43 44. obligeth to love our enemies to doe good to them that hate us to pray for them that despitefully use and persecute us And therefore sure it engageth us even to loose our selves in the love admiration and prayses of a God whose mercies towards us are so unspeakable so unconceivable Not to be ravished with such goodnesse is to be unthankfull Charity binds us to blesse them that curse us much more to blesse God who continually blesseth us to recompence to no man evill for evill much more to returne good for good not to bee overcome with evill but to overcome evill with good Rom. 12.17.21 Much more to be overcome and conquered with the riches of Gods goodnesse forbearance and long suffering Thirdly by Justice In * Keckerm Hthick l. 2. â— 5. Morall Philosophy gratitude to men is made a branch of iâ—stice And shall not thankfulnesse to God be so also in Divinity Are wee bound to men for their courtesies and not obliged to God for his blessings Vlpian defines justice to be Constans et penpetua voluntas jus suum cuique tribuendi that is a virtue which constantly and firmly inclineth to give unto every one his due and right And glory sayth the Psalmist is due unto the name of the Lord. Psal 29.2 Psal 96.8 Aynsworth on Levit. 3.1 notes that a sacrifice of Peace-offerings is in the Originall a sacrifice of pay-offerings or a sacrifice of payments In our peace-offerings in our sacrifices of thanksgivings wee doe but pay a debt unto God now it is justice to pay men their debts much more God his Thanksgiving is both * Debitum Morale sive debitum Honestatis quod fundatur in honestate morali debitaâ— reclitudine virtutis quam quisque servare tenetur in suis actionibus quoe sunt ad alterum Debitum Legale seu Iustitiae ad quod redden dum aliquis lege astringitur Aquin 2a 2ae q 80. Debitum Legale ad quod exigendum alter verum jus actionem moralem habet ideo ratione illius juris alius obligatur lege justitiae ad illud reddendum Becan Sum. Theol. partis 2ae p. 3. q. 1. debitum morale and debitum legale First debitum morale a debt of duty unto which we are tied by morall honesty in Gods commandement Secondly debitum legale or debitum justitiae unto which we are tied by Gods law which God hath a full right to exact and challenge and that by virtue of our relation unto him and our mercies received from him First of relation to him He is our father and if I bee a father saith hee where is mine honour Mal. 1.6 Secondly by virtue of our mercies received from him Every mercy is a strong obligation unto the payment of thanks especïally such mâ—rcies as win us praise and honour with men Of every such mercy wee may say as * Pro Marcello Cicero did in the like case Quanta est in dato beneficio laus cum accepto tanta sit gloria what praise and glory is due unto God for the gift of mercies seeing upon our bare receipt and possession of them such praise doth acrew unto us Our having of mercies renders us praise worthy much more doth gods giving of them make his praise worthy For t is sayth the Lord Jesus a more blessed thing to give then to receive Act. 20.35 This deliverance for which you keep this Anniversary hath made you honourable in the eyes of men And is it not justice that it should gaine from you an high esteeme both of it and its author God It hath made you the delivered famous and renowned not onely in this Kingdome but also in forreine parts O then how pretious and glorious should it render in your account God the deliverer Your enjoyment of the mercy hath purchased glory and renowne to you ô then t is very just and equall that Gods bestowing of it should procure glory praise and thanks from you A single mercy you see makes us debtors bindes us unto a returne of thanks much more the fulnesse of mercies his dayly loading us with benefits Psal 68.19 his showers of blessing Ezech. 34.26 his giving to all men liberally or largly Jam. 1.5 His giving us richly all things to enjoy 1 Tim. 6.17 Especially if you add thereunto the consideration of the freenesse of Gods mercies which are oftentimes beyond our hopes and desires without our prayers and endeavours without â—ay against our deserts Luk. 6.35 The highest is kind unto the unthankfull and to the evill Christ hath received gifts for the rebellious Psal 68.18 compared with Ephes 4.8 Now as he in the * Teren. Phorm act 1. Sc. 2. Comedran Vt nunc sunt mores adeo res redit si quis quid reddit magna habenda est gratia as the manners of men are in this corrupt age the world is come to that passe that great thanks must be given for payment of what is ones own and due O then how deeply doe free and undeserved favours engage unto thanks indeed they engage us unto thanks by an higher title and bond then that of justice * 2a 2ae q. 80. Aquinas makes thanksgiving to be but a potentiall part of justice such a part of justice as the powers and faculties of the soule are thereof to bee but a virtue ordering upon justice Magnam sayth he cum justitia cognitionem habet perfectam tamen ejus rationem non attingit It hath as all other potentiall parts of justice a kind of kindred unto or alliance with justice but yet it doth not perfectly reach the nature of justice in quantum deficit in ratione debiti in as much it commeth short of the duenesse debt or right
of Psalmes and thanksgiving procure increase of Gods gracious Spirit Trumpeters delight to sound and Musitians to play there where they may have their musick resounded back unto them by an eccho so doth God delight to bestow mercies where they are answered with an eccho of thankes The Sunne beames in their passage through the aire have but a weake heat and light but when once from some solid body they are reflected upwards they then gain a great increase or intention of both so though Gods mercies and our successes and deliverances be at first but few and small if they be reflected back unto God in songs of thanksgiving how wonderfully will they be inlarged The earth sends up those vapours to fill the clouds which shee received from them and hereby shee gaines a constant supply of seasonable dewes and rain so our returnes of thankes unto God for mercies received from him will draw down on us plentifull and refreshing showres of blessings Ezek. 34 26. But similitudes onely illustrate and therefore I shall further confirm the point from Gods promises and the Saints confident expectation of mercies upon performance of this duty of thanksgiving First Vide D. Twisse Vindâ—grat lib. 3. digress 1. from Gods promises of mercies upon our thanksgiving Matth. 25.29 unto every one that hath it shall be given and he shall have abundance Unto every one that hath that is unto every one that useth and improveth as diligently so thankfully unto Gods glory those Talents of mercy and gifts of grace which he hath received from God shall be given a greater increase and inlargement of those Talents and gifts Philip. 4.6 7. If thanksgiving bee joyned unto prayer and supplication then the peace of God which passeth all understanding shall keep your hearts and mindes through Christ Jesus Psalm 67.5 6. Let the people praise thee O God let all the people praise thee then shall the earth yeeld her increase and God even our own God shall blesse us Prov. 3.9 10. Honour the Lord with thy substance and with the first fruits of all thine increase so shall thy Barnes be filled with plenty and thy presses shall burst out with new wine Now to honour God with our substance is to praise him with our substance 1 Sam. 2.30 Them that honour me I will honour If we honour God ad extra he will honour us both ad intra and ad extra If we glorifie and blesse him declaratively if we acknowledge him to be glorious and blessed he will glorifie and blesse us operatively he will make us glorious and blessed What shall be done to the man said the King Ahasuerus to Haman whom the King delighteth to honour Hest 6.6 we may apply the interrogation to our purpose What shall be done to the Man to the Town to the County to the Kingdome which God the King of heaven and earth delighteth to honour how honourable glorious and happy shall such a Person such a Town such a County such a Kingdome be For Gods honouring of us is not like the empty titles of honour amongst men it carrieth reality with it and comprehends all sorts and kindes of blessings Because therefore God delighteth to honour the thankfull he will even study to heap mercies and successes upon them Reall and sincere praises then for our many deliverances in the by-past bloody warre would long ere this have established and made this Kingdome a praise in the earth so that now no new tempest had hung over our heads there had been an end not onely of our troubles but also of our feares and jealousies This annuall commemoration of your deliverance if there be vigour and life in it and if it doe not degenerate into matter of form onely will render you honourable with Gods people not onely of the present but also of succeding Ages nay it will make God himselfe to be a wall of fire round about your Town and the glory in the midst of her Secondly that thanksgiving obtaineth mercies at Gods hand is plain from the Saints confident expectation of mercies upon their thanksgiving And of this we have an instance in the Church Psal 124. where first he relateth amplifieth and magnifieth Gods goodnesse in her miraculous deliverance in the seven first verses she blesseth God for it verse 6. and having finished her thankesgiving she growes in the last verse unto a boldnesâ—e of hope for future help Our help is in the name of the Lord From Hos 2.15 we may gather that if we sing at the valley of Achor in the borders of the land of Canaan if we be joyfull and thankfull for the beginnings of mercy the initials of deliverance and reformation then the valley of Achor will be a door of hope a pawn of and in let to future and greater mercies unto a full deliverance unto a through and perfect reformation Every mercy that wee sing unto God for that we are joyfull and thankfull for we may call as Rachel did her first borne Joseph Genes 30.24 that is Adding and she said The Lord shall adde to me another sonne The thankfull man may call his mercies Josephs pledges of constant additionall mercies And thus have we seen how that mercies are the undoubted sequell and consequent of thanksgiving the ground of which is plainy hinted by Chrysostome in his 26. Homily on Genesis The reason saith he why God would have us be thankfull is that the gain which acreweth therby may redound to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we may make our selves worthy of greater assistance or help Thankfulnesse makes us worthy of mercies though not with a worthinesse of merit that deserveth them yet with a worthinesse of condecency or fitnesse that prepareth the heart and affections and maketh them suitable unto mercies Which acception of worthithinesse is very frequent in Scripture Luke 3.8 Luke 7. â— Luke 20.35 Luke 21.36 Ephes 4.1 Philip 1.27 Coloss 1.10 1 Thess 2.12 2 Thess 1.5.11 3 John 6. Rev. 3.4 16.6 He that is truly thankfull for part and received mercies unfainedly and sincerely desireth and endeavoureth to render unto God the honour praise and glory of them which was the end God aimed at in bestowing them and therefore he is though not meritoriously yet acceptably qualified and fitted for the receit of future mercies he is to use the expression of the Apostle Coloss 1.12 Made meet to be a partaker of the inheritance of the Saints in light I am now come at length unto the last proofe of the excellency of thankfulnesse and thanksgiving A comparison of it with other graces and duties and this comparison shall be first in generall with all other graces and duties secondly in speciall with the prayer of petition First in generall with all other graces and duties In every thing give thankes for this is the will of God in Christ Jesus 1 Thess 5.18 where the will of God may perhaps be taken by way of excellency for that which is a
Gods ablenesse and willingnesse to blesse and deliver And it makes more to the praise of ones goodnesse to acknowledge that he hath given then that hee can or will give Secondly the precedency of praise may be concluded because it is of greater use in heaven then petition Some have affirmed that praise shall bee our whole and onely imployment in heaven Field of the Church Dr. Edw. Reynolds on Psal 1â—0 pag. 433. but others of equall note for piety and learning think there is no danger in affirming that the Saints in heaven and the blessed Angels doe pray though not for particular persons yet for the generall state and condition of the Church militant as also that the Saints departed pray for their own resurrection publick acquital in the day of judgment and perfect consummation of their happines in their bodies as well as soules But we need not meddle with this dispute for though it bee not the whole and onely yet it is the ohiefe work and busines of all the host of heaven the manhood of Christ the glorious Angels and the Spirits of just men made perfect Rev. 4.8 Rev. 7.12 They have little use of the prayer of petition in comparison of the prayer of praise and thankesgiving the matter of which is as wide as heaven as infinite as God himselfe as lasting as eternity Hence is it that by Bernard in dedicatione Ecclesiae Serm. 2. this world is called the house of prayer he meanes the prayer of petition and heaven the house of praise What is heaven but a * Mr. Herle circle of the beatifical vision and love of God of praises and songs unto God As Austin speakes our Circle of imployment there will be vacabimus videbimus videbimus amabimus amabimus laudabimus laudabimus cantabimus c. There we shall alwayes delight to see and seeing to love and loving to praise and praising to sing and singing to praise and so backe again Thirdly the end excells that of which it is an end Now as * Gratiarum actio est secundarius finis omnis petitionis religiosae qui enim recto aliquid petit à Dco non idcirco tantum petit ut accipiat nedum ut in voluptates insumat Jac. 4.3 sed ut acceptum referaturdenuò ad gloriam dei qui dedit Medul Theol. l. 2. c 9. Thess 91. Docter Ames well observeth Giving of thanks is a secondary end of every religious petition for he that craveth any thing at Gods hands as he ought to doe doth not only therefore crave it that hee may receive it much lesse that he may consume it upon his lusts but that being received it may be referred or returned back unto the glory of God For this hee quotes 2 Cor. 1.11 You also helping together by prayer for us that for the gift bestowed upon us by the meanes of many persons thanks may be given by many in our behalfe unto which wee may add 1 Chron. 16.35 Psal 106.47 and say yee Save us ô God of our salvation and gather us together and deliver us from the Heathen that we may give thanks to thy holy name and glory in thy praise Psal 9.13.14 Have mercy upon me ô Lord consider my trouble which I suffer of them that hate me thou that liftst me up from the gates of death that I may shew forth all thy praise in the gates of the Daughter of Sion As also Psal 142.6 7. Attend unto my cry c. Deliver mee from my persecuters c. bring my soule out of prison that I may praise thy name 4. Thankesgiving transcends Petition because we are naturally more unable for and averse from it then petition for in our natures there is a disability unto and an aversation from as all good things so especially the best things the most spirituall and refined duties 1. We are naturally more unable for thankesgiving because more unmindfull and insensile of benefits and comforts then of wants necessities and crosses those are written in sand nay in dust these in marble nay in metall in brasle Who almost but is more affected in a way of griefe with the aking of the head nay finger then in a way of joy with the health of the whole body * Insitum hoc à natura bumano ingenio ad tristia acriter flectere oculos praeterire quae laeta ut muscae ejusmodi insecta laevibus politisque locis non diù insident scabris adhaereseunt sic querula ista meus meliorem sortem peviter transvolat asperam non dimittit tractat inspicit plerumque auget atque ut amantos in domina sua mâ—nquam non inveniunt cur eximia â—a ante omnes sic dolentes in suo luctn Lipsius de Constantia Look as Flies skip over those parts which are smooth sound and healthy and onely stick upon those which are itchy scabbed or any other wayes unsound diseased and disaffected so our mindes and affections which naturally are querulous and discontented lightly passe over mercies and joyfull occurrences but for disasters and all sad events they take a serious and through view of them they stay even dwel upon them and receive from them a deep and lasting impression and so accordingly most tragically amplifie them as if they were peacelesse That deliverance which hath occasioned our meeting at this present was so allyed unto a miracle and withall so great and I may say generall concernment as that God might justly expect from all wel-willers unto the publick a ravishment of joy such a doxology which Hierome if I forget not relates of the Primitive Church that was like a clap of Thunder and roaring of of the Sea such an extasie of thankes as the Psalmist reports of the Jewes Psalm 126. who were like men that dreame their mouthes being filled with laughter and their tongues with singing But now our carnall tempers doe so unfit and indispose us for this most spiritual duty as that passed losses of a farre inferior alloy and present fears and jealousies doe not onely allay but even drown the voyce of our joy an thanksgiving * Mr Marshal in his Sermon preached to the House of Commons Septemb. 7. 1641. at their publick thankesgiving for the peace coucluded between England and Scotland hath in his Preface a remarkable passage touching this argument In a day of humiliation saith he even wicked men have affections stirring in them consciousnes of evil guiltinesse of mind sense of wrath astonishing and oppressing feares arising from the apprehension of neere and unavoydable dangers are naturall meanes to make even Pharaohs Ahabs and Ninevites mourn and humble themselves before God But in a keeping a spirituall rejoycing unto God little or no help is to be expected from the flesh and that is one reason why commonly dayes of thankesgiving are translated with much lesse affection life and savour then dayes of Humiliation Secondly We are more averse from the prayer of thankesgiving
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
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
shame and reproach But the fullest and plainest place that we have for this is Hos 2.8 9. Where Israel is by God accused of unthankfulnesse and for it threatned with deprivation of those mercies for which she was unthankfull First she is charged with unthankfulnes as failing in three parts of thanksgiving Observation Confession Retribution Zanchy Pareus Rivet Downham Burrows in loc first she did not observe Gods mercies at least as his gifts she did not know that I gave her Corn and Wine and Oyle and multiplied her Silver and Gold v. 8. Secondly she was so farre from confessing God to be the author of them as that she ascribed them unto her Idols as the bestowers of them My lovers give me my Bread and my Water my Wool and my Flax my Oyle and my Drink v 5. secondly unto her self as the deserver of them v. 12. these are my rewards that my lovers mine Idols have given mee for my worship and service of them Lastly she was so short of requital as that she abused Gods mercies against him unto the extream dishonour of him she misimployed them about the worship of an abominable Idol multiplyed her silver and gold which they prepared for Baal that is either to sacrifice unto him or to make him off or to deck and adorn him with In the nineth verse God threatneth Israel to bereave her of those mercies for which shee was thus unthankfull Therefore will I return and take away my Corn in the time thereof and my Wine in the season thereof and will recover my Wool and my Flax given to cover her nakednesse In which words this severe handling of them for their unthankfulnesse is amplified and justified First amplified by first a comparison of it with Gods former dispensations unto them Secondly from the unexpectednesse thereof First by a comparison of it with Gods former dispensations unto them which is insinuated in the word translated I will return to wit into a way of judgement I will take a new course with her First I dealt with her in a way of severity and then upon her seeming and flattering repentance or humiliation I betook my self to a way of mercy but her unthankfulnesse will drive me into a way of judgement again therefore I will return Unthankfulnesse alters the manner of Gods dealing with his people puts him out of his sweet and loving wayes of mercy into the severe sharp sower ways of judgement punishment Secondly from the unexpectednes of it I wil take away my Corn in the time thereof my Wine in the season thereof that is my Corn in the time of harvest my Wine in the time of Vintage as if he should have said I will take away their mercies for Corn and Wine by a synechdoche stand for all other mercies when in regard of naturall and second causes they make full and certain account of enjoying them most Unthankfulnes wil strip us of mercyes when we are confident of having them It will take away our Corn at the harvest our Wine at the vintage it will sink a ship in the harbour it will cast us into straights in the fulnesse of our sufficiency Job 20.22 It will raise War when we think our peace firme and unshakeable it will snatch victory out of our hands when we deem an overthrow impossible Jer. 37.10 it will shipwrack a Church or State when it even toucheth the shore of peace and safety it will drive us back into the wildernesse when we are in sight of Canaan Of this severity of God towards Israel we have next a justification taken from the in ustice of her unthankfulnesse and that is signified First by the pronounce My. My Corn my Wine my Wool my Flax. From this we may infer That God had an absolute supream and soveraign property in their mercies which by their unthankfulnes they defrauded him of and devided between themselves and their Idols This also may be gathered from the two first Verbs of the text rendered in our translation I will return and take away For the former of them by an usuall Hebraisme as Tremelius and after him Rivet conjecture hath the nature and force of the Adverb again so that both Verbs may be expressed in one I will resume or receive take again into mine hands my Corn and Wine c. As if he should have said I will claim or challenge as mine own those mercies which you have denyed to have received of me which you have abused against mee When God takes away mercies from the unthankfull it is but a reall claiming a chalenging or resuming of his own right But most clearly may the injustice of unthankfulnesse be concluded from the word here rendred Recover which signifieth with strong hand to pluck away from one that which he injustly possesseth When God takes away mercies from the unthankfull he doth but recover them as out of the hands of usurpers For first unthankfulnesse is a kinde of spirituall theft because that wherein it principally consisteth attribution of blessings unto either our selves or others is a most injust invasion or intrusion upon and usurpation of that which is solely Gods right However then the unthankful may have a just title unto the creatures and blessings they enjoy and so be true and lawfull owners of them they are yet usurpers of and intruders upon the praise honour and glory of them Secondly unthankfulnes makes a forfeiture of mercies as being a deny all of that fealty and homage and withholding of that rent which Gods expects from them Justly then may God deal with the unthankfull as Land-lords in the like case with their tenants make an entry upon their mercies and quite dispose of them Thirdly however we cannot say absolutely that the unthankfull are usurpers of and intruders upon the creatures and mercies which they enjoy as having no right unto them Yet we may say it comparatively in comparison of that higher title which the thankfull have in Chrst Jesus they have not such a sanctified renewed and comfortable estate in them as they And this onely was meant in those expressions of the Waldenses Wickliffe and Iohn Husse which the Papists of old charged with heresie And thus also the learned Rivet qualifieth and allayeth a seeming rigid expression of Peter Mowlin in his Anatomy of Arminanisme which Corvinus accuseth as treasonable and destructive of propriety and thus also might the Papists interpret if they had but common and ordinary candor What Gerson Conradus and some of the Sorbonists have written concerning that which they call Dominium gratificum But now if we translate this Verb as Hierons and others doe I will free and set at liberty my Wooll and my Flax c. so it hath reference to prisoners and bondslaves and from it we may gather that there is in unthankfulnesse a kinde of injustice and cruelty towards the good creatures and mercies of God by it they are imprisoned and manacled in a kinde of bondage to
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