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

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

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

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

First from the synonomous Titles, or appellations of it which are very high and honourable. It is an honou­ring, blessing, magnifying, glorifying, and exalting, and extolling of the infinitely-blessed, great and glorious God, not by way of efficacy, for so his glorious name is exalted above all blessing and praise. Nehem. 9.5. His glory greatnesse and blessednesse are infinite, and therefore un­capable of either addition or dimunition; but by way of Testimony, declaration and acknowledgement. It is a powring forth of the name of God as oyntment, Cant. 1.3. a spreading and displaying, a setting forth of all the glo­ries, perfections and excellencies which are in God: un­to which yet thereby there can be no more reall accession, [Page 3]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 [Page 4]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 s [...]ith Austin by occasion of those foregoing words in the same verse, He that abideth in mee, and [...]in him, bringeth forth much fruit, might con­jecture that the branch which did not abide in Christ might bring forth of it selfe, some, though but a little fruit; Christ doth not say without me yee can doe but a little or a small matter, or without mee if yee doe any thing it will be with a great deale of difficulty: but with­out mee yee can doe nothing at all. A spirituall know­ledge [Page 5]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.

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 tis the acceptable will of God, that is by a Metonymy, Iunius Willet on Levit. an Object which will please and de­light his will. In Peace offerings the sacrifices were to be eaten, as, pure. Levit. 7.15. so Pura a Puris, both the sacrifices, and the sacrificers were to be free from any legall or ceremoniall uncleannesse, or pollution, vers. 19.20, 21. To teach, That as the expressions of thankfulnesse, so the persons of the thankfull were to be holy. If he that did eate of the flesh of the Peace-offerings were Leviti­cally uncleane, he was to be cut off: Thereby intimate­ing the unacceptablenesse of our thanksgivngs if tendred by one morally uncleane; whose uncleannes is unmor­tified, who indulgeth himselfe in the love, and practise of his lusts, and corruptions. Amos 5.22, 23. Every such a man is a child of wrath, Ephe. 2.3. an object of Gods vindicative wrath, a wrath of malediction and if his Person be hated and accursed by God, how can his prayses be accepted with god? Hee is a corrupt tree and therefore all his thanks are corrupt, rotten and stinking in the nostrils of God. Hee is in the flesh and in an estate of infidellity; now they that are in the flesh cannot please God, Rom. 8.8, without faith tis impossible to please him. Heb. 11.6. All his sacrifices, his sacrifices of praise; all his prayers, his prayers of thanksgiving, as well as pe­tition are an abomination unto the Lord. Prov. 15.8. and 28.9. Hee will spread the dung of them upon his face. Mal. 2.3. He wil regard them no more, then the cutting off a Doggs neck, Dickson & new Annotat. then the offering of Swines blood, then the blessing of an Idoll, Isa. 66.3. The Apostle in Heb. 6.1, termes all workes that goe before repentance, and conversion, Dead workes: because they proceede from a [Page 7]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 [Page 8]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 [Page 9]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 its Imperate acts, those which are performed by its command, and more remote influence comprehend the whole compasse of obedience all workes of Religion concerning God, of charity and, Justice towards both, our brethren, and our selves. Willet, Iunius. Peace-offerings were never offered alone but alwayes joyned with other sacrifices. Judg. 20.26. and 21.4., 1 Chron. 21.26. Thereby shewing that thanksgiving if it goe not to the constitution of, it hath yet a necessary Vid. Morteni Antidot. contra Merita. 19. c. sect. 4. [Page 10]connexion with and relation unto all our spirituall sacrifi­ces, all our duties. Austine makes the whole duty of man to stand in this, Ʋt anima non sit ingrat [...] deo, that the soule bee not unthankfull to God. Ʋrsinus gives his third book of the Body of Divinity the title of Gratitude which yet treates concerning conversion, good workes, the law of God, prayer &c, Hoe thought it seemes that gratitude comprehended all these. The title of the booke of Psalmes is in the Originall [...], the book of praises and yet it compriseth all subjects belonging to Divi­nity. No point of Doctrine almost but is handled; no du­ty but is pressed therein. The whole Body of Divinity belongs to the praise of God. What is there Speculative therein, but sets forth some matter or argument of prase What is there Practicall therein but is an expression, and fruit of the prayse of God. Even Hujus virtu tis materia tam late patet quàm Vita. de Benef l. [...]. c. 19. Seneca tels us, that the matter of this virtue is as broad as our lives. There is little difference betwixt the praysing, and glorifying of God, and glorification of God comprehends in generall, Fructi­fication, or obedience. Joh. 15.8. Herein is my Father glorified that yee beare much fruit, Phil. 1.11. The fruites of righteousnesse are by Jesus Christ unto the praise and glory of God. More particularly. Confession of sinne. Josh. 7.19. My sonne give glory to the Lord God of Israel and make confession unto him. Repentance; Rev. 16.9. They repented not to give God glory. Faith. Rom. 4.20. He staggered not at the promise of God through unbeleife: but was strong in faith giving glory to God. Martyrdome. Iohn 21.19. Signifying by what death he should glorifie God. The Apostle having exhorted to give thanks in every thing 1 Thes. 5.18. backs it with this motive, For this is the will of God &c. which (why may wee not interpret thus) This is the summe or a­bridgment of Gods revealed will.

Sixthly, The excellency of thanksgiving may be in­ferred from the worth of its Causes. I shall instance but [Page 11]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, worke [...]h by love, that is, it is a meanes of the increase and exercise of Love, and all o­ther practicall graces; it stirreth them unto, and forwards them in their operations, and is therefore called the Root the Queene, the Empresse of all other graces.

Secondly, A second cause of thankfulnesse is Love of God. The Schoole-m [...]n distinguish of a twofold love one of Freindship, another of Concupiscence according to both Aquin. 1 [...] 2 ae. Quest. 26. art. 4. Scot. l. 2. d. 6. q. 2. n. 3. Faber Fa­vent. padae. Aquinas, and * Scotus. A Love of freindship regards the object unto which wee wish or desire good [Page 12]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 n [...]y be adv [...]ntaged, or delighted. Now it is as impossible that the love of God which is but of concu­piscence should produce thankfulnesse. For, first, Faber Fa­venti. l. 2. d. 6. q. 2. d. 32. that is a love of a thing propter aliud, and in ordine ad aliud for something else in order, or in subordination unto some other thing. Now, that which goes about to make God any way subordinate is so farre, from working his praise, as that it is an attempt to un-God him, to rob him of that honour, and glory which is essentiall to him. Second­ly, true thanks, and prayses are terminated in God, now, as Amor concu­pis [...]entiae dici­tur inclinatio appetitus in bo­num, non secun­dum se & ut in terminum, sed ut relatum ad alterum vel ut alteri applican­dum seu appli­catum. Tom. 2. dist 3. q. 2. punct. 1. Gregory de Valentia observeth, the love of concupiscence is not terminated in the goodnesse of its object, but referred farther unto an application thereof, unto the object loved with the love of freindship, Aquin. 22. 2 ^ae q. 33. art. 1. our love of Wine and horse stayes not in the goodnesse of Wine, or horse, but respects the use thereof by our selves or freinds. We wish our Wine, our Horse good, but tis, in reference to our selves, or our freinds that we or they may have: the use, service, or benefit of this their good­nesse. That 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, [Page 13]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 l [...] das definis l [...] 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 [Page 14]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 rej [...]y­cing of the heart by Gods workes of mercy begets a sollid, and serious apprehension of the goodnes and excel­lency of praise and thanksgivings and such an apprehension will quicken unto a chearefull performance of it. And in­deed it is impossible, but that praise, and thanks should be the effect of spirituall joy in mercies. How can a man bee unthankfull for mercies, which witnesse and seale up Gods speciall love, and favour, and so produce glorious and unspeakable comfort? A man truly and spiritually joyfull is satisfied with the love of God shed abroad through his heart, as with marrow, and fatnesse &c. And how can such an one, but be excited unto thankfulnesse I Psal. 63.5. My soule saith the Psalmist shall be satisfied as with marrow, and fatnesse, and then my mouth shall prayso thee with joyful lipps. In the ring of graces, Faith is the diamond, Joy the sparkle of the diamond. Arrowsmith, on 1 Sam. 7.12. Now the excellency of [Page 15]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 tis usuall in Scripture for light to be put for joy, Hest. 8.16. Isai. 50.10 Now light is of all sensible qualities the brightest, and most glorious.

Lastly, Humblenesse, Meeknesse of mind, Brokennesse of heart is a cause of thankfulnesse. An humble, contrite and penitent soule, will debase it selfe, lay it selfe low before God, it will disclaime all desert of the meanest mercies. And that's the way to value mercies to exalt, and extoll God aright: such a soule will challenge to it selfe nothing but sinne, and impotency; and therefore it will not dare to finger any part of the glory, honour, and praise which is due unto God. Now for the excellency of rhis humility, meeknesse, and brokennesse of heart, I shall alleadge but these few following places of Scripture. Psal, 51.17. The sacrifices of God are a broken spirit, and a contrite heart, ô God, thou wilt not despise. The Psalmist, alludes (thinks some) unto spices which are most fragrant when pounded, and bruised; so are our hearts most pleasing to God when broken with spirituall sorrow. For in the latter part of the verse a contrite, and broken heart thou wilt not despise, there is a [...] 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 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 [Page 16]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 [Page 17]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 [Page 18]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 [Page 19]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! [...] [...]19. virtuous good unto which we are ingaged by many severall virtues bp Religion, Chari­ty, Justice, and Fidelity.

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

Secondly, by Charity, For that as a [...]ppeares by our Sa­viours opening the full extent thereof Mat. 5.43, 44. obligeth to love our enemies to doe good to them that hate us to pray for them that despitefully use, and perse­cute us. And therefore sure it engageth us even to loose [Page 20]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. [...]. 5. Morall Philosophy grati­tude to men is made a branch of i [...]stice. And shall not thankfulnesse to God be so also in Divinity? Are wee bound to men for their courtesies▪ and not obliged to God for his blessings. Ʋlpian defines justice to be, Constans et penpetua voluntas jus suum cuique tribuendi, that is a virtue which constantly and firmly inclineth to give unto every one his due, and right. And glory, sayth the Psalmist, is due unto the name of the Lord. Psal. 29.2. Psal. 96.8. Aynsworth on Levit. 3.1▪ notes that a sacrifice of Peace-offerings is in the Originall, a sacrifice of pay-offe­rings, or a sacrifice of payments. In our peace-offerings in our sacrifices of thanksgivings, wee doe but pay a debt unto God, now it is justice to pay men their debts, much more God his. Thanksgiving is both Debitum Morale sive debitum Ho­nestatis quod fundatur in ho­nestate morali & debita [...] re­clitudine vir­tutis quam quisque serva­re tenetur in suis actionibus quoe sunt ad al­terum. Debitum Legale seu Iustitiae ad quod redden dum aliquis le­ge astringitur. Aquin, 2a. 2ae. q 80. Debitum Lega­le & ad quod exigendum al­ter verum jus & actionem moralem habet, & ideo ratione illius juris ali­us obligatur le­ge justitiae ad illud redden­dum Becan. Sum. Theol. partis 2ae. p. 3. q. 1. debitum morale, and debitum legale. First, debitum morale a debt of duty unto which we are tied by morall honesty in Gods com­mandement. Secondly, debitum legale, or debitum justitiae, unto which we are tied by Gods law, which God hath a full right to exact, and challenge, and that by virtue of our relation unto him, and our mercies received from him. First of relation to him, He is our father, and if I bee a fa­ther, saith hee, where is mine honour? Mal. 1.6. Se­condly, by virtue of our mercies received from him. Every mercy is a strong obligation unto the payment of [Page 21]thanks; especïally such m [...]rcies as win us praise, and hon­our with men. Of every such mercy wee may say as Pro Marcel­lo. Cicero did in the like case, Quanta est in dato beneficio laus, cum accepto tanta sit gloria what praise, and glory is due unto God for the gift of mercies seeing upon our bare receipt, and possession of them, such praise doth a­crew unto us. Our having of mercies renders us praise worthy: much more doth gods giving of them make his praise worthy. For, tis, sayth the Lord Jesus, a more blessed thing to give then to receive. Act. 20.35.

This deliverance for which you keep this Anniversary, hath made you honourable in the eyes of men: And is it not justice that it should gaine from you an high esteeme both of it, and its author, God. It hath made you, the delivered, famous, and renowned, not 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, tis very just, and equall that Gods bestowing of it should procure glory, praise, and thanks from you. A single mercy you see makes us debtors, bindes us unto a returne of thanks, much more the fulnesse of mercies, his dayly loading us with benefits Psal. 68.19. his showers of blessing Ezech. 34.26. his giving to all men liberally, or largly. Jam. 1.5. His giving us richly all things to enjoy. 1 Tim. 6.17. Especially, if you add thereunto the consideration of the freenesse of Gods mercies, which are oftentimes beyond our hopes, and desires, without our prayers, and endea­vours, without, [...]ay against our deserts. Luk. 6.35. The highest is kind unto the unthankfull, and to the evill. Christ hath received gifts for the rebellious Psal. 68.18. compared with Ephes. 4.8. Now as he in the Teren. Phorm act. 1. Sc. 2. Comedran, Ʋt nunc sunt mores, adeo res redit si quis quid reddit, mag­na habenda est gratia, as the manners of men are in this corrupt age the world is come to that passe, that great [Page 22]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 required unto [...]ustice. But he is to be understood of thanksgiving unto men: for the duenesse of thanksgiving unto God, fals no way short of the debt, or obligation of justice, but rather infinitly transcends it. If it be then to be excluded from being either a sort and kind or else a part of justice (as I beleeve it is) if wee take justice in the most strict sense, it is for the reason that he gives for exclusion of religion, piety, observance &c. from belonging properly to justice, in quantum de­ficit a ratione equalis propter retributionis inaequalitatem, because it fals short of that equality in point of retributi­on which is required unto justice strictly so termed. What shall I render to the Lord for all his benefits towards mee Psal. 116.12. sayth the Psalmist, that is, I can render no­thing that is answerable unto all, nay to any of all his benefits.

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

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

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

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

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

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

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

Lastly, sanctified mercies are made instrumentall of spi­rituall consolation, sound peace of conscience, joy unspeak­able and full of glory, arising from an apprehension of a re­newed and comfortable estate in such mercies, as also of a testimony of Gods love by them, a discovery of the light of Gods countenance shining through them on us in his Sonne Christ Jesus. A thankfull heart lookes on all mer­cies, the smallest, meanest mercies, as fruits of Gods speci­all love, as branches of his promises, as returnes of his own prayers [...]and this renders his little, his narrow mea­sure of temporals better, that is, more sweet and comfor­table unto him, then the vastest riches and possessions are unto the unthankfull. Psalm 87.16, He findes and feeles amidst his greatest wants, a purer, clearer, more unmixed, more satisfying gladnesse, then they can take in the grea­test increase of their corn and wine. That is very remark­able which Luke records of the Primitive Christians, Acts 2.46, 7. in even their persecuted condition, They did eat their meat with gladnesse and singlenesse of heart, praising God. They therefore did eat their meat with gladnesse, be­cause [Page 27]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 dandū amplius, sed potius reci­piens magis ob­ligatur danti. I­dco ex bonis habitibus & ex bonis actibu [...] sive usibus, nobis à Deo datis, Deus non obligatur nobis & ex a­liquo debito ju­stitiae ad ali­quid amplius dandii, ita quod si non dederit, sit injus [...]us, sed potius nos su­mus Deo obli­gati. Durand. it is Gods free gift, as all graces and good works are, 2 Cor. 3.5. Phil. 2.29. Phil. 2.13. Now free gifts oblige the re­ceiver unto gratitude, and not the giver unto any further degree, or larger measure of bounty. But although thanksgiving cannot be Medium meritorium of mercies, it is yet of them Medium impetratorium, What is usu­ally said of the prayer of petition, is appliable even unto the prayer of thanksgiving. It is the key of heaven, which unlocketh all the treasuries of Gods mercies, both tem­porall and spirituall. Deliverance of our selves, and over­throw of adversaries, is a 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 [Page 28]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 e [...]dureth for ever. And when they began to sing, and to praise, the Lord set ambushments against the chil­dren of Ammon, Moab, and Mount Seir, which were come against Judah, and they were smitten. It was not then you see without good reason, that Luther called the prayers and praises of Christians, their Artillery, and Gun [...]es. If you desire growth in grace, increase of the Spirit, such a perfection and fulnesse of grace as is attain­able here in this life, the Apostle Paul prescribeth as means of obtaining it, the exercise of Psalmes, and giving of thankes, Ephes. 5.18, 19, 20. Be filled with the Spirit, speaking to your selves in Psalmes, and Hymnes, and spi­rituall Songs, singing and making melody in your heart to the Lord, giving of thankes alwayes, &c. From which words the pious and learned Bayn collects, that the exer­cise of Psalmes, and thanksgiving procure increase of [Page 29]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 Vind [...]grat. lib. 3. digress. 1. from Gods promises of mercies upon our thanks­giving, Matth. 25.29. unto every one that hath, it shall be given, and he shall have abundance. Unto every one that hath, that is, unto every one that useth, and impro­veth, as diligently, so thankfully unto Gods glory, those Talents of mercy, and gifts of grace, which he hath recei­ved from God, shall be given a greater increase, and in­largement of those Talents, and gifts. Philip. 4.6, 7. If thanksgiving bee joyned unto prayer, and supplication, then the peace of God which passeth all understanding, shall keep your hearts and mindes through Christ Jesus. Psalm 67.5, 6. Let the people praise thee, O God, let all the people praise thee: then shall the earth yeeld her in­crease, and God even our own God shall blesse us. Prov. 3.9, 10. Honour the Lord with thy substance, and with [Page 30]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 [Page 31]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 boldnes [...]e of hope for future help, Our help is in the name of the Lord From Hos. 2.15. we may gather, that if we sing at the valley of Achor, in the borders of the land of Canaan, if we be joyfull and thankfull for the beginnings of mercy, the ini­tials of deliverance and reformation, then the valley of A­chor will be a door of hope, a pawn of, and in▪let to fu­ture and greater mercies unto a full deliverance, unto a through and perfect reformation. Every mercy that wee sing unto God for, that we are joyfull and thankfull for, we may call as Rachel did her first borne, Joseph. Genes. 30.24. that is, Adding, and she said, The Lord shall adde to me another sonne. The thankfull man may call his mer­cies Josephs, pledges of constant additionall mercies. And thus have we seen how that mercies are the undoubted sequell, and consequent of thanksgiving, the ground of which is plainy hinted by Chrysostome in his 26. Homily on Genesis. The reason (saith he) why God would have us be thankfull is, that the gain which acreweth therby, may redound to us, [...], and that we may make our selves worthy of greater assi­stance or help. Thankfulnesse makes us worthy of mer­cies, though not with a worthinesse of merit, that deser­veth them, yet with a worthinesse of condecency, or fit­nesse that prepareth the heart and affections, and maketh them suitable unto mercies. Which acception of worthi­thinesse is very frequent in Scripture, Luke 3.8. Luke 7. [...]. Luke 20.35. Luke 21.36. Ephes. 4.1. Philip 1.27. Coloss. 1.10. 1 Thess. 2.12. 2 Thess. 1.5.11. 3 John 6. Rev. 3.4▪ & 16.6▪ He that is truly thankfull for part, and received mercies unfainedly, and sincerely, de­sireth [Page 32]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 principall, and chiefe point of the revealed will of God touching mans duty. Thankesgiving (saith [...] Homil. 1. ad pop. Antioch. Chry­sostome) hath no good that is equall, or a peere unto it, as there is no evill worse then blasphemy.

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

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

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

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

First, more Needfull, and that,

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

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

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

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

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

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

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

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

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

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

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

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

Secondly, the precedency of praise may be concluded, be­cause it is of greater use in heaven then petition. Some have affirmed, that praise shall bee our whole and onely im­ployment in heaven; Field of the Church. Dr. Edw. Rey­nolds on Psal. 1 [...]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. [Page 37]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 m [...]nquam non inveniunt, cur eximia [...]a ante omnes: sic dolentes in suo luctn. Li­psius de Constantia. Look as Flies skip over those parts which are smooth, [Page 38]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 then from the prayer of petition, as will ea­sily appeare by comparison of our petitions with our [Page 39]thankes and praises, in regard of both Quantity and Qua­lity, Number and Duration, also Weight, or Zeale. If wants and afflictions lie heavy on us, wee are clamorous, and important suiters, like the Widow, Luke 18. we wil have no nay, like Iacob, we even wrastle with God, and will not let him goe untill he blesse and deliver us, Genes. 32.26. Well, God heares us, and grants all, nay more then we desire, and we presently grow unregardfull to returne God his praise and honour; so our turnes be once served, we take little or no care whether God be glorisied, Psal. 78.34, 35, 36, 37. It is with most of us as with ma­riners, who will pray and howle in a storme, Bernard contra pessimum viti­um ingratitu­dinis. but when a calm succeeds, when they are gotten into a safe harbour, or landed on the shore, they seeme as if they had forgotten all their past danger, their devotion presently cooles, and they seldome render unto God so much as the forme, and out-side of thankfulnesse. Pharaoh desires Moses and Aa­ron to intreat the Lord to take away severall plagues from him, Exod. 8.8. Exod. 9.28. Exod. 10.16. but he never invites them to joyn with him in praises for deliverance from these plagues.

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

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

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

The Ʋses shall bee either of Information, or Exhor­tation.

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

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

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

First, the subjects in which reigning and unmortified unthankfulnes is seated, are Devils, damned Spirits, wic­ked and unregenerate men. For all other creatures yeeld [Page 43]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. 4 [...].20. the Dragons and the Owles, &c. Unthankfulnes then doth wonderfully debase us; it unmans us, throwes us who are by nature but a little lower then the Angels, be­neath the very beasts that perish: it rankes us with De­vils, damned Spirits, and gracelesse men.

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

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

• 1. Hardness of Heart.
• 2. Ignorance.
• 3. Unbeliefe.
• [Page 44]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 soft [...]st lawn: so an ulcerous and sinfull soule is grieved and discontented at, and therefore unthankfull for the most [Page 45]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 ho [...]test & strongest waters into a [...]dead man, make t [...] ▪ greatest fires about him, cloath him w ^th the costliest robes, anoynt him with the most pretious oynt­ments, he feels it not, thanks you not. Just so it fares with one dead in sins and trespasses, notwithstanding the ex­tream warmth of Gods blessings within him, without him, above him, beneath him, on every hand of him, though he be cloathed with, and made up of them, though he feed, nay tread on them, yet he is not truly sensible of them, and cannot by them (untill God enliven his soule) be possibly quickned unto any due, and acceptable per­formance of the duty of thankesgiving in the least degree and measure. Without spirituall life then, you see you doe but fill up a roome, you can beare no part in the inward and spirituall part of the duty of the day; and in regard of that which you outwardly contribute unto the worke, [Page 46]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 [Page 47]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 Pharise [...] thanksgiving, Luke 18.11, 12, 14. which indeed was no­thing, but a boasting, and cracking of mercies. He that is not studied in the excellency, and sweetnes of blessings will quickly undervalue them; and therefore be unthank­full for them. Darknes and dimnes in the eys of our mind in discerning blessings, will be fellowed with a dumbnes of the tongue, and a deadnes of the heart, and affections in praising God for them, Deutr. 32.6. Doe yee thus requite the Lord, ô foolish people and unwise? It is folly, and unwisedome that makes a people to requite the Lord un­thankfully. Now ignorance wonderfully debaseth the minde of man. Proverb. 19. vers. 2. that the soule b [...]e without knowledge is not good; it renders a man brutish Psalm▪ 92.6. A brutish man knoweth not, neither doth a foole understand this. Psalm. 32.9. Be not as the horse, or as the mule which have no understanding. To have no understanding is to be as a horse and the mule.

Thirdly, Unbelief is a cause of unthankfulnes; for it stayes and rests upon a mans self and the creature, and so stops all honour and glory from going to God and Christ. Now unbelief is of all sins the most dangerous, because it [Page 48]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, quàm vitam.

Secondly, A proud man will rob God of his honour and arrogate it unto himself. The proud scholler will a­scribe his learning unto his industry, the proud souldier his victory unto his sword, and p [...]owes, the proud world­ling his riches unto his labour, and policy; he will sacri­fice unto his nets, burn incense unto his drags, as if by them his portion were made fat, and his meat plenteous, Hab. [Page 49]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 tis only. Him that hath an high look, and a proud heart I will not, or I cannot Dr. Donue. Gods abrupt breaking off his speech denoteth the very hight of his indignation against an high look, and a proud heart. 1 Pet. 5. v. 5. God resist [...]th the proud. Pride puts God upon a defensive war it being an invasion of, and an assault upon his Throne, and usurpation of his crown, and the incommunicable prerogative thereof.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Finally, unthankfulnesse beares opposition unto a profi­table good, as being a very dangerous evill, and the dan­ger of it wil appeare from the terrible threatnings against, and dreadfull punishments of unthankfulnesse which are recorded in Scripture, Jer. 13.16. Give glory to the Lord your God, before he cause darknes, and before your feet stumble upon the mountains, and while ye look for light, he turn it into the shadow of death. Capernaum by mer­cies exalted unto heaven, was by unthankfulnes brought down to hell, Mat. 11.23. Because the Gentiles glorified not God, neither were thankfull, God gave them up to vile affections, unnaturall lusts, and a reprobate minde, Rom. 1.21, &c. Were they for their ingratitude given over to such horrible uncleannesse, O then to what hard­nesse [Page 59]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 [Page 60]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, [Page 61]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 well­doing, fruits worthy of repentance, but beareth thornes, and bryers, is fruitfull in nothing, but lusts and corrupti­ons, such an heart is rejected, and is nigh unto cursing, whose end is to bee burned, Hebr. 6.7, 8. Ezra 9.13, 14.

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

First, God punisheth unthankfulnes by removall of mercies already enjoyed. In Exod. 14.21. we read of a strong East wind that dryed up the red Sea in a night. Unto which I conceive Bernard did allude, when he said, Serm. 51. super Cant. Ingratitudo est ventus urens, & siccans sibi fontem pieta­tis, rorem misericordiae, fluenta gratiae: Ingratitude is a winde that burnes and dryes up the fountaine of piety, dew of mercies, and streames of grace. The Rivers if they did not disburden themselves into the Sea, the chiefe mother of all waters, would soon grow dry; and so should we be quickly empty of all mercies and comforts, if wee doe not empty our soules in the praises of Gods good­nes, whence as from an infinite Ocean, all our mercies, and comforts flow. The slothfull servant had his Talent ta­ken from him, because out of an unthankfull neglect, he buried it, and did not use and improve it for the glory of God, and good of his Church. Matth. 25.24. &c. From him that hath not shall be taken away even that which he hath, verse 29. that is, Gods gifts shall bee taken away [Page 62]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 [Page 63]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 [Page 64]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 [Page 65]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 be delivered from which they doe, as it were groan and cry.

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

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

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

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

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

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

Thirdly, unthankfulnes with-holds mercies desired, and expected. Gratiarum cessat decursus, ubi recursus non fuerit. The course of Gods favours cease, where there is not a return of them by our gratitude. Nibil ae [...]ne concordiam hu­mani generis dissociat, ac di­strahit, quam hoc vitium. Nothing (saith Seneca) so much dissolveth and breaketh off mens friend­ship, as this vice of ingratitude: and why may we not ap­ply to it that which is assirmed, Isai. 59.2, Of all iniqui­ties and sinnes whatsoever; that they separate between [Page 69]God and us, and hide his face from us, that hee will not heare. Unthankfulnes interrupts, though not Gods love of intention, which is unchangeable, yet his love of exe­cution, as also his love of complacency, or delight, it is a barre, or obstacle unto the effects and flowings of Gods bounty; it doth as it were close Gods eyes, shut his hands against our wants, and stop his cares against our cries and prayers. And indeed with what face can an unthankfull wretch begge new favours of God, who hath neglected, forgotten, slighted, and most miserably perverted and abu­sed old ones? Unto 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 scri [...]ordiae res est, in hac p [...]rte subtrahe­re miscricordi­am. Bernard. contra pessi­mum vitium ingratitudiuis. 495. D. Bernard it seemes a peece of cle­mency to deny the requests of the ungratefull, lest they should be so much the more heavily and rigorously censu­red, and judged for unthankfulnes by how much the more they shall be proved to be unthankfull for the accumula­tion of benefits. To withdraw mercy in this respect will be a kind of mercy, it will be a favour to with-hold fa­vours, which will aggravate unthankfulnesse, and increase condemnation. We 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? 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, 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 [Page 70]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 Baby­l [...]n, Psal. 126 1, 2, 3. before she prayeth for the perfe­ction and consummation thereof, vers. 4. And this also was Pauls method in his prayers for those unto whom hee wrote, Col. 1.3. 1 Thess. 3.9, 10.

Secondly, without promising thankfulnes for the new. not to lay an obligation of merit upon God by the duty, but onely to impose upon themselves a tye or obligation for performance of the duty. In every petition, saith Do­ctor In omni peti­tione vel ex­presse vel impli­cite promittitur gratiarū actio, de illo beneficio quod petitur. Medul. Theol. lib. 2. c. 9. Thes. 92. Ames, giving of thankes for the benefit that is peti­tioned for, is promised either expresly or implicitly, and the Scripture abounds in instances of joyning in prayers expresse promises of thankfulnesse. Psalm 51.14. Psalm. 61.7, 8. Psal. 79.11, 12, 13. Psal. 86.11, 12. Hos. 14.2. And thus you see, that as Paul adviseth, Phil. 4.6, the requests of the Saints have been made known unto God by prayer and supplication, with thanksgiving: their pe­titions have been seasoned with thankfulnes; with thank­fulnes in performance for blessings received, with thank­fulnes in purpose, and promise for such as are expected and desired Luther. Arrowsmith. Prayer without praise is as a Censer with­out burning coales, from which there can no sweet savour [Page 71]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 tis not only a gratious, but also a gracefull, comely, and faire en­dowment; that beautifieth, and becommeth a Christi­an. Psal. 33.1. What can more forcibly provoke and perswade unto this duty, then Gods gratious account of it, his vouchsafing to esteeme himselfe honoured, blessed, magnified, and glorified by the weake pray ses of our polluted hearts, and lips. Who will not be excited to a duty that is appropriated unto so glorious a subject, as the church and people of God, that is the priviledge of the Saints, though the duty of all mankind, that respect­eth [Page 72]so gratious, and beneficiall [...] an object as the incom­prehensible mercies of God, so glorious, and admirable an object as the infinite perfections of God. The won­derfull difficulty of it should no wayes defer, or discou­rage from it, because it ariseth from excesse of its per­fection from the vast extent, and comprehensivenesse thereof. for if we consider it formally, it takes in, as you have heard, many duties, and if we look upon it by way of Concomitancy, so it takes in all duties whatsoever be­longing to the first, and second table. So that wee may say of it as the Preacher of the feare of God did. Eccles. 12, 13. This is the whole duty of man. Tully said of gratitude unto man, that it is Maxima, & mater omnium reliquarum virtutum. And if we except faith, wee may affirme as much of gratitude unto God. If wee are taken with an high descent, and originall of things, why, thankfulnesse is the product of the noblest, and most di­vine of graces. But can there bee a stronger proofe of its excellency, and more prevaling motive unto the love, and practise of it, then Gods gratious acceptation of it; wonderfull, complacency in it, and extreame jealousie for it! shall not we have a very high esteeme of that, then which there is nothing dearer unto our God? It is (you have heard) as musick to his eare, as sweet wine to his tast, as a rich, and pretious perfume to his nostrils. Can wee then withhold it from him, and yet pretend, that wee beare any love, and respect unto him, and professe that wee are his servants, and subjects? It is the great end of the greatest and most glorious of his workes and mercies; and shall we by our unthankfulnesse attempt to frustrate or disappoint God of this his end. shall wee stop, and withhold from God, that which hath been the principal scope of the sweet influences of his goodnesse upon us. Are you affected with virtue, pleasure, or profit? why, all these kindes of goodnesse as you have heard at large, are most eminently applyable unto the [Page 73]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 [...]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 [Page 74]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 [Page 75]put off thy shooes from thy feet, all low, earthly and sen­suall affections: So a The new Annotations. some allegorize the phrase, because the shoo [...]s being next the earth, are usually more foule and dirty.

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

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

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

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

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

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

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

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