Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	word_n	work_n	3,143	5	6.0877	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46702	The vvorks of heaven upon earth, or, The eccellencie of praise and thanksgiving in part displayed in a sermon, inlarged into a treatise, preached at Taunton in the county of Somerset May 11. 1648, being the day set apart for the annuall commemoration of the deliverance of that town, by the reliefe which they received on May 11. anno 1645 / by Henry Jeanes ...	Jeanes, Henry, 1611-1662.	1649 (1649)	Wing J513; ESTC R20545	60,248	86

40.5 Many ò Lord are thy wonderfull workes which thou hast done and thy thoughts which are to us ward they cannot bee reckoned up in order unto thee If I could declare and speake of them they are more then can be numbred But the difficulty of the duty may yet farther bee prooved from the fifth proofe of its excellency the Comprehensivenesse of it It is a very wide and comprehensive duty whether wee regard its Elicite or Imperate acts Its Elicite acts those which immediately flow from the grace or virtue of thanksgiving viz. Observation Confession Remembrance Valuation Retribution are things of a very large extent that take up the whole heart Psal 9 1. Psal 138.1 Nay the whole man all his parts and all his powers But it s Imperate acts those which are performed by its command and more remote influence comprehend the whole compasse of obedience all workes of Religion concerning God of charity and Justice towards both our brethren and our selves * Willet Iunius Peace-offerings were never offered alone but alwayes joyned with other sacrifices Judg. 20.26 and 21.4 1 Chron. 21.26 Thereby shewing that thanksgiving if it goe not to the constitution of it hath yet a necessary * Vid. Morteni Antidot contra Merita 19. c. sect 4. connexion with and relation unto all our spirituall sacrifices all our duties Austine makes the whole duty of man to stand in this Vt anima non sit ingrat● deo that the soule bee not unthankfull to God Vrsinus gives his third book of the Body of Divinity the title of Gratitude which yet treates concerning conversion good workes the law of God prayer c Hoe thought it seemes that gratitude comprehended all these The title of the booke of Psalmes is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of praises and yet it compriseth all subjects belonging to Divinity No point of Doctrine almost but is handled no duty but is pressed therein The whole Body of Divinity belongs to the praise of God What is there Speculative therein but sets forth some matter or argument of prase What is there Practicall therein but is an expression and fruit of the prayse of God Even * Hujus virtu tis materia tam late patet 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 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 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 t is in reference to our selves or our freinds that we or they may have the use service or benefit of this their goodnesse That loue of God then which is but of concupiscence is terminated not in God but in our selves in that advantage which we desire to reape by in that use which we desire to make of him This love then is more desirous and studious of our owne good then Gods glory and therefore cannot beget thankfulnesse which principally minds the exaltation of Gods glory But now the very height of praise thanksgiving is an effect of that love of God which is called a love of freindship for that is a love of God principally for his owne sake and therefore subjects unto his glory whatsoever is finite and created This love makes God subordinate unto nothing and an acknowledgment of the unsubordinatenesse of God is the greatest glory that a poore creature can give him This love of freindship as Aquinas observeth out of Arstotle is a love of Benevolence whereby wee wish or desire good unto the object loved Hee then that loves God with the love of freindship loves him with a love of Benevolence and to love God with a love of Benevolence is to wish and desire all possible good unto him Now our goodnesse sayth the Psalmest extendeth not unto him Psal 16.2 viz. otherwise then by way of praise declaration glory and acknowledgement The love of God then that is of benevolence enclineth to desire and endeavour the bringing of all possible praise honour and glory unto him The Apostle speaking of this love sayth that it seekes not her owne 1 Cor. 13.5 that is principally If then we love God with this kind of love we will not seeke our owne we will more zealously and diligently seeke the advancement of Gods glory then the profit pleasure honour credit and reputation of our selves * Amas et 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 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 joy is set forth Psal 97.11 Light is sowne for the righteous and Joy for the upright in heart The latter part of the words expound the former and shew that by the Light sowne for the righteous is meant Joy And indeed t is usuall in Scripture for light to be put for joy Hest 8.16 Isai 50.10 Now light is of all sensible qualities the brightest and most glorious Lastly Humblenesse Meeknesse of mind Brokennesse of heart is a cause of thankfulnesse An humble contrite and penitent soule will debase it selfe lay it selfe low before God it will disclaime all desert of the meanest mercies And that 's the way to value mercies to exalt and extoll God aright such a soule will challenge to it selfe nothing but sinne and impotency and therefore it will not dare to finger any part of the glory honour and praise which is due unto God Now for the excellency of rhis humility meeknesse and brokennesse of heart I shall alleadge but these few following places of Scripture Psal 51.17 The sacrifices of God are a broken spirit and a contrite heart ô God thou wilt not despise The Psalmist alludes thinks some unto spices which are most fragrant when pounded and bruised so are our hearts most pleasing to God when broken with spirituall sorrow For in the latter part of the verse a contrite and broken heart thou wilt not despise there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liptotes lesse is said and more understood So that the meaning is A broken and contrite heart thou wilt highly value and prize and so much may be gathered for that it is called not onely the sacrifice of God in the singular number but the sacrifices of God in the plurall to denote that it was insteede of all Leviticall or ceremoniall sacrifices mentioned in the