of Psalmes and thanksgiving procure increase of Gods gracious Spirit Trumpeters delight to sound and Musitians to play there where they may have their musick resounded back unto them by an eccho so doth God delight to bestow mercies where they are answered with an eccho of thankes The Sunne beames in their passage through the aire have but a weake heat and light but when once from some solid body they are reflected upwards they then gain a great increase or intention of both so though Gods mercies and our successes and deliverances be at first but few and small if they be reflected back unto God in songs of thanksgiving how wonderfully will they be inlarged The earth sends up those vapours to fill the clouds which shee received from them and hereby shee gaines a constant supply of seasonable dewes and rain so our returnes of thankes unto God for mercies received from him will draw down on us plentifull and refreshing showres of blessings Ezek. 34 26. But similitudes onely illustrate and therefore I shall further confirm the point from Gods promises and the Saints confident expectation of mercies upon performance of this duty of thanksgiving First Vide D. Twisse Vindâ—grat lib. 3. digress 1. from Gods promises of mercies upon our thanksgiving Matth. 25.29 unto every one that hath it shall be given and he shall have abundance Unto every one that hath that is unto every one that useth and improveth as diligently so thankfully unto Gods glory those Talents of mercy and gifts of grace which he hath received from God shall be given a greater increase and inlargement of those Talents and gifts Philip. 4.6 7. If thanksgiving bee joyned unto prayer and supplication then the peace of God which passeth all understanding shall keep your hearts and mindes through Christ Jesus Psalm 67.5 6. Let the people praise thee O God let all the people praise thee then shall the earth yeeld her increase and God even our own God shall blesse us Prov. 3.9 10. Honour the Lord with thy substance and with the first fruits of all thine increase so shall thy Barnes be filled with plenty and thy presses shall burst out with new wine Now to honour God with our substance is to praise him with our substance 1 Sam. 2.30 Them that honour me I will honour If we honour God ad extra he will honour us both ad intra and ad extra If we glorifie and blesse him declaratively if we acknowledge him to be glorious and blessed he will glorifie and blesse us operatively he will make us glorious and blessed What shall be done to the man said the King Ahasuerus to Haman whom the King delighteth to honour Hest 6.6 we may apply the interrogation to our purpose What shall be done to the Man to the Town to the County to the Kingdome which God the King of heaven and earth delighteth to honour how honourable glorious and happy shall such a Person such a Town such a County such a Kingdome be For Gods honouring of us is not like the empty titles of honour amongst men it carrieth reality with it and comprehends all sorts and kindes of blessings Because therefore God delighteth to honour the thankfull he will even study to heap mercies and successes upon them Reall and sincere praises then for our many deliverances in the by-past bloody warre would long ere this have established and made this Kingdome a praise in the earth so that now no new tempest had hung over our heads there had been an end not onely of our troubles but also of our feares and jealousies This annuall commemoration of your deliverance if there be vigour and life in it and if it doe not degenerate into matter of form onely will render you honourable with Gods people not onely of the present but also of succeding Ages nay it will make God himselfe to be a wall of fire round about your Town and the glory in the midst of her Secondly that thanksgiving obtaineth mercies at Gods hand is plain from the Saints confident expectation of mercies upon their thanksgiving And of this we have an instance in the Church Psal 124. where first he relateth amplifieth and magnifieth Gods goodnesse in her miraculous deliverance in the seven first verses she blesseth God for it verse 6. and having finished her thankesgiving she growes in the last verse unto a boldnesâ—e of hope for future help Our help is in the name of the Lord From Hos 2.15 we may gather that if we sing at the valley of Achor in the borders of the land of Canaan if we be joyfull and thankfull for the beginnings of mercy the initials of deliverance and reformation then the valley of Achor will be a door of hope a pawn of and in let to future and greater mercies unto a full deliverance unto a through and perfect reformation Every mercy that wee sing unto God for that we are joyfull and thankfull for we may call as Rachel did her first borne Joseph Genes 30.24 that is Adding and she said The Lord shall adde to me another sonne The thankfull man may call his mercies Josephs pledges of constant additionall mercies And thus have we seen how that mercies are the undoubted sequell and consequent of thanksgiving the ground of which is plainy hinted by Chrysostome in his 26. Homily on Genesis The reason saith he why God would have us be thankfull is that the gain which acreweth therby may redound to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we may make our selves worthy of greater assistance or help Thankfulnesse makes us worthy of mercies though not with a worthinesse of merit that deserveth them yet with a worthinesse of condecency or fitnesse that prepareth the heart and affections and maketh them suitable unto mercies Which acception of worthithinesse is very frequent in Scripture Luke 3.8 Luke 7. â— Luke 20.35 Luke 21.36 Ephes 4.1 Philip 1.27 Coloss 1.10 1 Thess 2.12 2 Thess 1.5.11 3 John 6. Rev. 3.4 16.6 He that is truly thankfull for part and received mercies unfainedly and sincerely desireth and endeavoureth to render unto God the honour praise and glory of them which was the end God aimed at in bestowing them and therefore he is though not meritoriously yet acceptably qualified and fitted for the receit of future mercies he is to use the expression of the Apostle Coloss 1.12 Made meet to be a partaker of the inheritance of the Saints in light I am now come at length unto the last proofe of the excellency of thankfulnesse and thanksgiving A comparison of it with other graces and duties and this comparison shall be first in generall with all other graces and duties secondly in speciall with the prayer of petition First in generall with all other graces and duties In every thing give thankes for this is the will of God in Christ Jesus 1 Thess 5.18 where the will of God may perhaps be taken by way of excellency for that which is a
horse stayes not in the goodnesse of Wine or horse but respects the use thereof by our selves or freinds We wish our Wine our Horse good but t is in reference to our selves or our freinds that we or they may have the use service or benefit of this their goodnesse That loue of God then which is but of concupiscence is terminated not in God but in our selves in that advantage which we desire to reape by in that use which we desire to make of him This love then is more desirous and studious of our owne good then Gods glory and therefore cannot beget thankfulnesse which principally minds the exaltation of Gods glory But now the very height of praise thanksgiving is an effect of that love of God which is called a love of freindship for that is a love of God principally for his owne sake and therefore subjects unto his glory whatsoever is finite and created This love makes God subordinate unto nothing and an acknowledgment of the unsubordinatenesse of God is the greatest glory that a poore creature can give him This love of freindship as Aquinas observeth out of Arstotle is a love of Benevolence whereby wee wish or desire good unto the object loved Hee then that loves God with the love of freindship loves him with a love of Benevolence and to love God with a love of Benevolence is to wish and desire all possible good unto him Now our goodnesse sayth the Psalmest extendeth not unto him Psal 16.2 viz. otherwise then by way of praise declaration glory and acknowledgement The love of God then that is of benevolence enclineth to desire and endeavour the bringing of all possible praise honour and glory unto him The Apostle speaking of this love sayth that it seekes not her owne 1 Cor. 13.5 that is principally If then we love God with this kind of love we will not seeke our owne we will more zealously and diligently seeke the advancement of Gods glory then the profit pleasure honour credit and reputation of our selves * Amas et lâ—das definis lâ—dare si desir amare Aust Psal 85. If we love God with all our hearts with all our soules with all our mights we will set a higher value upon his glory and praise then upon the whole creation And therefore rather then his glory and praise should run any hazard will resolve to undergoe the utmost extremities Love of God you see is a cause of praise and thanksgiving and for proofe of its excellency I shall in this hast refer you unto 1 Cor. 13. which chapter is wholly spent in the elogies and commendations thereof Thirdly A third cause of thankfulnesse is a spirituall and experimentall knowledge of God and his workes of mercy and deliverance A thankfull man must praise God for them and therefore he must be acquainted with them He must distinctly and lively blazon out the specialties of them and therefore hee cannot bee ignorant of shem David was sensible that hee could neither have a thankfull heart nor thankfull lipps without knowledge not a thankfull heart Psal 119.7 I wil praise thee with uprightnesse of heart when I shall have learned thy righteous judgements not thankfull lipps Psal 119.171 my lipps shall utter praise when thou hast taught me thy statutes * Psa 68. v. 24.26 compared An open mouth to praise God for benefits presupposeth ever as its cause an open eve an enlightned understanding to behold the name of God written upon it as a token of his love Now knowledge is a very pretious grace that wonderfully beautifyeth and inricheth the mind of man and therefore compared by Solomon to silver and hid treasure Prov. 2 4. Fourthly A Fourth cause of praise and thanksgiving is spirituall Joy that commeth cheifly from a fight and sense or relishing of Gods love and goodnesse in mercies This will be evident if you will compare my text with the 4 verse of the Psalm for then you shall see that the Psalmist there setteth downe the ground or reason why hee thought giving of thanks singing of praise so good and excellent a thing For thou Lord hast made me glad through thy work v. 4. viz. of mercy and deliverance A rejâ—ycing of the heart by Gods workes of mercy begets a sollid and serious apprehension of the goodnes and excellency of praise and thanksgivings and such an apprehension will quicken unto a chearefull performance of it And indeed it is impossible but that praise and thanks should be the effect of spirituall joy in mercies How can a man bee unthankfull for mercies which witnesse and seale up Gods speciall love and favour and so produce glorious and unspeakable comfort A man truly and spiritually joyfull is satisfied with the love of God shed abroad through his heart as with marrow and fatnesse c. And how can such an one but be excited unto thankfulnesse I Psal 63.5 My soule saith the Psalmist shall be satisfied as with marrow and fatnesse and then my mouth shall prayso thee with joyful lipps * In the ring of graces Faith is the diamond Joy the sparkle of the diamond Arrowsmith on 1 Sam. 7.12 Now the excellency of joy is set forth Psal 97.11 Light is sowne for the righteous and Joy for the upright in heart The latter part of the words expound the former and shew that by the Light sowne for the righteous is meant Joy And indeed t is usuall in Scripture for light to be put for joy Hest 8.16 Isai 50.10 Now light is of all sensible qualities the brightest and most glorious Lastly Humblenesse Meeknesse of mind Brokennesse of heart is a cause of thankfulnesse An humble contrite and penitent soule will debase it selfe lay it selfe low before God it will disclaime all desert of the meanest mercies And that 's the way to value mercies to exalt and extoll God aright such a soule will challenge to it selfe nothing but sinne and impotency and therefore it will not dare to finger any part of the glory honour and praise which is due unto God Now for the excellency of rhis humility meeknesse and brokennesse of heart I shall alleadge but these few following places of Scripture Psal 51.17 The sacrifices of God are a broken spirit and a contrite heart ô God thou wilt not despise The Psalmist alludes thinks some unto spices which are most fragrant when pounded and bruised so are our hearts most pleasing to God when broken with spirituall sorrow For in the latter part of the verse a contrite and broken heart thou wilt not despise there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liptotes lesse is said and more understood So that the meaning is A broken and contrite heart thou wilt highly value and prize and so much may be gathered for that it is called not onely the sacrifice of God in the singular number but the sacrifices of God in the plurall to denote that it was insteede of all Leviticall or ceremoniall sacrifices mentioned in the
with other graces and duties First from the synonomous Titles or appellations of it which are very high and honourable It is an honouring blessing magnifying glorifying and exalting and extolling of the infinitely-blessed great and glorious God not by way of efficacy for so his glorious name is exalted above all blessing and praise Nehem. 9.5 His glory greatnesse and blessednesse are infinite and therefore uncapable of either addition or dimunition but by way of Testimony declaration and acknowledgement It is a powring forth of the name of God as oyntment Cant. 1.3 a spreading and displaying a setting forth of all the glories perfections and excellencies which are in God unto which yet thereby there can be no more reall accession then there is unto the brightnesse of the Sun by reflection of its beames from a wall or glasse Secondly from the Subject of it which in Paradise was Adam in his estate of innocency in Heaven is the manhood of Christ the glorious Angels and the spirits of just men made perfect in Earth the Servants and Saints of God all those that seek and feare him Psal 22.26 Psal 113.1 Psal 135.20 Psal 145.10 All those that are of the Fountaine of Israel Psal 68.26 River in Loc. that is who are children of the Promise borne after the spirit like Nathanael true Israelites indeed Jews inwardly whose praise is not of men but of God Rom. 2.29 By Adams fall man came short of the glory of God Rom. 3.23 all his faculties were miserably out of tune so that he was utterly unable to yeeeld forth the sweet musicke of thankes But though the first instrument that God made for this was crackt yet God would not have this great and glorious worke to die upon the earth but that still there might be a people set apart for his prayse he purchased his church by the unvaluable blood of his sonne Isa 43.7 Every one that is called by my name I have created for my glory I have formed him yea I have made him vers 21 This people have I formed for my selfe they shall shew forth my praise The latter words expound the former To be formed for Gods selfe is to be formed for to shew forth his praise The Church was made formed created for Gods glory to shew forth his praise For this worke the Church is exalted by many unspeakeable priviledges above the rest of mankinde 1 Pet. 2.9 yee are a chosen generation a royall preisthood an holy nation a peculiar or purchased people that you should shew forth the prayses of him who hath called you c. Now surely that must needs be the peculiar priviledge of the Church which is a proper end of her being and of all those dignities which God hath conferred upon her But now that there may be no mistake we must distinguish betwixt an Obligation unto and an Acceptable performance of the duty The Obligation lies upon all because first the Command is generall and exempts none Psal 150.6 Let every thing that hath breath praise the Lord. Secondly Gods mercy is universall and reacheth unto all Psal 145.9 But now if we speak of a due and acceptable Performance of the duty Praise as the Psalmist sayth waiteth for God in Sion Psal 65.1 which words may be expounded by those of Paul Ephe. 3.21 unto him be glory in the Church Gratitude is a grace seated in and Thanksgiving a duty performable by onely the true and genuine members of the Church misticall the body and fulnesse of Christ Ephe. 1 23. and this appropriation of the duty unto the Church might be signified by the very Name that was given unto that tribe which was in an especiall manner a type of the Church It was called Judah that is Praise However then all men are obliged unto the duty by the generallity of Gods both command and mercy yet they onely who are truely Church members and so members of Christ are enabled for and accepted in performance of the duty First they onely are enabled and gifted for the duty they onely have the gift and grace of thankfulnesse their hearts alone are set in a right tune by God and soe none but they can make this musick All others are out of Christ and without him severed from him we can doe nothing saith our Saviour Joh. 15 5. in this or any other duty Tract in Ioan. 81. De Verbis Apost Serm. 13. Least any sâ—ith Austin by occasion of those foregoing words in the same verse He that abideth in mee and â—in him bringeth forth much fruit might conjecture that the branch which did not abide in Christ might bring forth of it selfe some though but a little fruit Christ doth not say without me yee can doe but a little or a small matter or without mee if yee doe any thing it will be with a great deale of difficulty but without mee yee can doe nothing at all A spirituall knowledge of God and his mercy is as you shall here annon a roote of Thanksgiving The unregenerate then cannot but bee unable for it who have their understandings darkned Ephe. 4.18 Now as Doctor Feild notes out of the booke called Destructorium Vitiorum Feild of the church p. 254. though a man may know in the darke the length breadth and other dimensions of a thing but not whether it be faire or foule white or black so however wicked men in that dark condition and obscurity of discerning into which sin throwes them may finde out that there is a God and that hee is the beginning and cause of all things yet they cannot know how faire how good how mercifull and how glorious hee is that so they may love him c. praise and thanke him unlesse they have an illumination of grace To propound Gods glory as the highest end is required in all true thanksgiving and therefore unregenerate men have no ability for the worke because their hearts are utterly voyd of that which is the originall of such a proposall that love of God which the Schoolemen cal a love of Freindship whereby God is loved for himselfe for that absolute goodnesse which he hath in himselfe The highest kind of love that they can reach unto is a Love of Concupisence whereby they desire to make use of God to serve their owne turnes Their love of God is but a circular love that begins and ends in themselves in their owne commodity and benefit Reall and sincere thankfulnesse cals for the soule the tongue and the life And neither soules tongues nor lives of the unregenerate can beare a part in this duty Not their soules seeing every imagination of the thoughts of their hearts the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not onely imaginations but also the purposes and desires are onely evill continually Gen. 6.5 not secondly their tongues Mat 12.34 O. Generation of Vipers how can yee being evill speake good things Not their lives A corrupt tree cannot bring forth good fruit Mat. 7.18
foregoing verse more acceptable unto God then all of them Isai 57.15 Thus sayth the high and lofty one that inhabiteth eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones Isai 66.2 To this man will I looke that is of a poore contrite spirit and not with a bare Intuitive looke but with a loke of Love and Respect If you compare the words with the foregoing verse and heed the Antithesis hinted by the Particle But it will bee obvious to infer that a poore and contrite spirit is Gods place of rest his temple and sanctuary A meek spirit is termed by Peter an Ornament of great price in the sight of God 1. Pet. 3 4. The worth of prayse and thanksgiving may seventhly be concluded from the acceptablenesse thereof to God To praise the name of God with a song to magnifie him with thanksgiving shall please the Lord better sayd David then an Oxe or Bullock that hath hornes and hoofes Psal 69.30 31. An Oxe or Bullock that hath hornes and hoofes is taken by a Synech d◠he of the part for the whole for all ceremoniall sacrifices and externall rights under the old Testament whatsoever and from Davids preferring of praise and thanksgiving unto them wee may by way of Analogy and Proportion infer the pecular gratefulnesse and singular acceptablenesse thereof unto God above all that is positive ceremoniall or rituall in the worship of God under the new testament as Baptisme the Lords Supper and discipline c. In Beza's annotations upon the 1 Thessa 5.18 In every thing give thanks for this is the will of God in Jesus Christ c. The will of God is paraphrased Res deo accepta et quâ in primis delectatur a thing acceptable unto God wherewith hee is espicially delighted And that it is such I shall cleare by these 5. following reasons First Because God vouchsafeth to account himselfe blessed honoured glorified magnified exalted c. thereby Secondly Because in a peace-offering a female was accepted Levit. 3.1 which might be to signifie that the weakest expressions which are cloathed with thankfulnesse finde with God not only allowance but also favour and gratious acceptance Gratitude ennobleth the meanest presents the smallest services unto both God and man Thirdly That praise and thanksgiving is a thing which God liketh very well of may be gathered from comparison thereof unto the most pleasing and delightfull objects of the senses As First of Hearing Cant. 2.14 Let mee heare thy voyce sayth Christ to his Church for sweet is thy voyce and the voyce of the Church is not only of prayer and supplication Psal 5.3 Psal 28.2 but also of praise Psal 42.4 and thanksgiving Plal. 26.7 Secondly of Tast Cant. 7.9 The roofe or as Aynsworth translates it the Palate of thy mouth shall be like the best wine that goeth downe sweetly c. And the Palate as hee observeth upon the place is an instrument not onely of tast but also of speech This latter use saith he seemeth here to be meant that the Palate to wit by a Metonomy her speech should be like the best or most excellent wine Now the speech of the Church gratious speech comprehendeth not only her doctrine and prayers but also her prayses and thanksgivings A Peace-offering is termed Levit. 3.11 foode or bread unto the Lord it is the food or bread of the offering made by fire unto the Lord the meaning is God taketh delight in it as man doth in his meat when he is refreshed thereby Numb 28.2 Ezech. 44.7 Thirdly of Smelling in Rev. 5.8 The Prayers of the Saints are termed odours or incense and there are two sorts or kinds of prayer the prayer of Petition and the prayer of thanksgiving Levit 3.5 A peace-offering is of a sweete savour unto the Lord. Aynsworth reades it of a savour of rest the Septuagint of sweet smell The Chaldee expoundeth it an offering which shall be received with favour before the Lord. Moses speakes of God after the manner of men as if he were delighted comforted and refreshed by our thanksgiving as mens senses are with sweet and fragrant odours Fourthly How wonderfully acceptable this duty is unto God may be scene from Gods jealousy of it his unwillingnesse to communicate it God hath dealt with us as Potiphar with Joseph Gen. 39.9 There is none greater in this house then I saith Joseph neither hath hee kept back any thing from mee but thee meaning his Wife God hath made man his Viceroy upon earth there is none greater in this house then he neither hath he kept back any thing from him but his praise and glory Hee hath given him Himselfe his onely begotten Sonne and his heart blood his spirit and all its graces and comforts things present and things to come 1 Cor. 3.22 this present world and the world to come Heb. 25. The earth and all the fulnesse thereof heaven and all the glory and happinesse thereof but now his praise and glory is a thing so deare unto him of which he is so tender and even jealous as that he will at no hand part with it Isai 42.8 My glory will I not give to another neither my praise to graven Images He freely and fully bestoweth on us the benefit comfort and sweet of mercies but the praise and glory hee reserveth wholly and altoget her for himselfe Fifthly And lastly The clearest proofe of Gods acceptation of it is his proposall of it as an end of his conferring mercies and deliverances for which we have out of Psal 30.11 12. a most pregnant proofe Thou hast turned for me my mourning into dancing thou hast put off my sack-cloth and girded me with gladnesse to the end that my glory may sing praise unto thee and not be silent ô Lord my God Gods glory and praise is the end of all his workes the greatest of his workes the worke of Creation Rom. 11.36 Prov. 16.4 The Lord hath made all things for himselfe It is the end of all the glorious workes of God in or about his Church the end for which he gives the Church a beeing Isai 43.7.21 The end of all the dignities priviledges and mercies adoption glorification c. which he bestoweth on true members of the Church 1 Pet 2.9 Isai 60.21 Ephe. 1.5.6.11 12.14 Now the end of working is by the agent most desired * In sine non adhibetur aliqua mensura sed solum in ijs quae sunt ad sinem Aquin. 2a 2ae 84. art 3. Performance of this duty then or the result thereof Gods glory being the end of God workes especially of his workes about so beloved an object as the Church cannot but be highly valued with God The value of that duty must needes be unvaluable which heaven aymes at which is the scope of any of the Lords either workes or
required unto â—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 and in particular t is 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 t is 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 quâ—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 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 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 further us in the wayes of God And thus all mercies doâ— that are received enjoyed and used thankfully Such mer. cies are as glasses to discover and represent the wise and carefull providence of God towards us as steps whereby our souls ascend towards God in holy and heavenly contemplations and affections as needles to use the smilitude of Austin to sew God and our soules together as golden cords to draw us and as Anchors to fasten us unto God As the shining of the Sunne on a garden of Spices raiseth up a fragrant smell as a showre of rain makes the Woodbine or honysuckle as also the Eglantine or sweet-bryer Rose more fresh and sweet so the Sunshine of mercies and the showres of blessings Ezek. 34.26 on thankfull persons begets a sweet savour of obedience betters both their soules and their lives makes them more faithfull unto God and fruitfull unto men Lastly sanctified mercies are made instrumentall of spirituall consolation sound peace of conscience joy unspeakable and full of glory arising from an apprehension of a renewed and comfortable estate in such mercies as also of a testimony of Gods love by them a discovery of the light of Gods countenance shining through them on us in his Sonne Christ Jesus A thankfull heart lookes on all mercies the smallest meanest mercies as fruits of Gods speciall love as branches of his promises as returnes of his own prayers â—and this renders his little his narrow measure of temporals better that is more sweet and comfortable unto him then the vastest riches and possessions are unto the unthankfull Psalm 87.16 He findes and feeles amidst his greatest wants a purer clearer more unmixed more satisfying gladnesse then they can take in the greatest increase of their corn and wine That is very remarkable which Luke records of the Primitive Christians Acts 2.46 7. in even their persecuted condition They did eat their meat with gladnesse and singlenesse of heart praising God They therefore did eat their meat with gladnesse because they praised God The praise of God will make relishable the meanest and coursest fare a morsell of brown bread and cup of cold water c. Thirdly Vide Antidum Mortoni contra meritum c 19. sect 3. thanksgiving and praise procureth at Gods hands new mercies which are expected and desired not in a way of justice but onely in a way of mercy and liberality not out of desert of the duty but meerly in vertue of Gods free grace and promise in Christ Jesus Against the merit of thanksgiving I shall onely alledge these two Arguments It is our duty and Gods free gift First our duty as appeares by what we have spoken at large concerning the justice of it and our Saviour commands us when we have done those things which are commanded to say We are unprofitable servants we have done that which was our duty to doe Luke 17.9 10. Secondly * Illud quod sumus quod habemus sive sint boni actus five boni habitus scu usus totum est in nobis ex liberalitate divina gratis dante conservante Et quia ex dono gratuito nullus obligatur ad danduÌ„ amplius sed potius recipiens magis obligatur danti Idco ex bonis habitibus ex bonis actibuâ— sive usibus nobis à Deo datis Deus non obligatur nobis ex aliquo debito justitiae ad aliquid amplius dandii ita quod si non dederit sit injusâ—us sed potius nos sumus Deo obligati Durand it is Gods free gift as all graces and good works are 2 Cor. 3.5 Phil. 2.29 Phil. 2.13 Now free gifts oblige the receiver unto gratitude and not the giver unto any further degree or larger measure of bounty But although thanksgiving cannot be Medium meritorium of mercies it is yet of them Medium impetratorium What is usually said of the prayer of petition is appliable even unto the prayer of thanksgiving It is the key of heaven which unlocketh all the treasuries of Gods mercies both temporall and spirituall Deliverance of our selves and overthrow of adversaries is a mercie highly valued in these dangerous times and what an influence praise hath thereon you may see by comparison of Psalm 8.2 with our Saviours quotation of the place Matth. 21.16 Davids words are Out of the mouthes of Babes and Sucklings hast thou ordained strength because of thine enemies that thou mightest still or cause to cease the enemy and the avenger Now our Saviour rendreth strength praise Matth. 21.16 Out of the mouthes of Babes and Sucklings thou hast perfected praise And from these two places compared together it is obvious to inferre That the praises of Babes and Sucklings the weake and contemptible members of a distressed and persecuted Church is their strength such a strength as is able to still the enemy and the avenger to rout and destroy all the Churches adversaries Hence it is that the Psalmist for the obtaining of a full and compleat victory against Church-adversaries advised the Saints to make use as of a two edged sword in their hand so also of the high praises of God in their mouth Psalm 149.5 6 7 8 9. Let the Saints be joyfull in glory let them sing aloud upon their beds let the high praises of God be in their mouth and a two edged Sword in their hand to execute vengeance upon the Heathen and punishments upon the people to bind their Kings with chaines and their Nobles with fetters of iron to execute upon them the judgement written c. Of this strength of prayse we have a notable example in the successe of Jehosaphat against the children of Moab and Ammon 2 Chron. 20 21 22. He appointed Singers unto the Lord and that should praise the beauty of holinesse as they went out before the Army and to say Praise the Lord for his mercy eâ—dureth for ever And when they began to sing and to praise the Lord set ambushments against the children of Ammon Moab and Mount Seir which were come against Judah and they were smitten It was not then you see without good reason that Luther called the prayers and praises of Christians their Artillery and Gunâ—es If you desire growth in grace increase of the Spirit such a perfection and fulnesse of grace as is attainable here in this life the Apostle Paul prescribeth as means of obtaining it the exercise of Psalmes and giving of thankes Ephes 5.18 19 20. Be filled with the Spirit speaking to your selves in Psalmes and Hymnes and spirituall Songs singing and making melody in your heart to the Lord giving of thankes alwayes c. From which words the pious and learned Bayn collects that the exercise
greater violation of the charity we owe to our neighbour it is a fretfull sullen dogged and snarling vice rottennesse unto the bones saith Solomon Prov. 14 30. And this base and unworthy sin doth alwayes produce ingratitude The envious man undervalueth all that he hath because he supposeth it to be short of what others have He that hath an evill eye a repyning heart because God is good to others slights Gods goodnes to himself and repays it with nothing but discontent and murmuring Non potest aâ—tem quisquam invidere gratias agere quia invidere querentis maesti est grarias agere gaudentis Senec. de Benef. lib. 3. c. 3. Omnibus his vehementius importunius malum est invidia quae nos inquietat dum comparaâ— Hoc mihi praestitit sed illi plus sed illi maturius Id. de Benef. lib. 2. c. 27 28. which are extreamly contrary unto that joy contentation and complacency in blessings which are essentiall unto thanksgiving The last cause of unthankfulnes which I wil make mention of respects these out ward things and it is covetousnes or greedines of our desires after them which is in Pauls censure Idolatry Colâ—s 3.5 and in the account of all ingenuous men the most sordid of vices It ariseth from supposals and hopes of more good then it findes in the enjoyment of them When we have outclimed our most boundlesse dâ—sires like Ixion we doe but embrace a cloud instead of our desired Juno grasp a shaddow instead of that solid comfort and content which we promised unto our selves and this deceiving of our expectations makes us loath those things which before we so eagerly desired and pursued 2 Sam. 13.2 15. at least it abateth much of our valuation of them and consequently of our thankfulnes for them * Non patitur aviditas quenquam esse gratum nun uam cuim improbae spei quod datur satis est Eo majora capimus quo majora venerunt multóque concitatior est avaritâ—a in magnarum opum congestu collocata Vt flammae infinito acrâ—or vis est quo ex majore incendiâ— emicuit Aeque ambitio non patitur quenquam in 〈◊〉 mensura honorum conquiesccre quae quondam ejus fuit impudens votum Nemoagit de tribunatu gratias sed queritur quod non est ad Praeturam usque perductus nec haec grata est si decst consulaetus ne his quidem satiat sâ—unus est Vltra se cupiditas porrigit felicitatem suam non â—ntelligit quâ—a non undo venerit respicit sed quò tendat Senec. de Benef. lib. 2. c. 27 28. Praeter hanc causam aliae quoque sunâ— quae nobâ—â— mâ—ritâ— non nunquam maxima velam Prima omnium as potissima quod nâ—vis semper cupiditatibus occupati non quid habeamus sed quid petamus inspicimus Non in id quod est sed quod appetitur intenti Quicquid enim domi est vile est Sequitur autem ut ubi quod acceperds leve novorum cupiditas fecit autor quoque orum non sit in pretio Id. de Benes lib. 3. c. 3. Cuduca memoria est future imminentium Id. ibid. Besides this inordinatenes of our desires makes us in a sullen neglect and discontent overlook and underprize the many blessings which we have for the want of one which we crave and long after Iâ—stly I shall shew the basenes of unthankfulnesse from the opposition which it bears unto all sorts or kindes of goodnes unto Virtue Pleasure and Profit First from the opposition it bears unto an honest or virtuous good This we have implyed in the interrogation of Moses Dâ—uâ—r 32.6 concerning the ingratitude of Israel Doe yee thus requite the Lord for it amounteth unto a sharp reprehension and may he thus expressed Are yee not ashamed thus to requite the Lord Nay it may denote a deep admiration at the greatnes of their sin Doe yee thus requite the Lord that is Is it possible that you should be so base and vile to make so bad and unworthy a return unto God for his favours But in the remainder of the verse we have their unthankfulnes aggravated from the folly and injustice of it First from the folly of it doe yee thus requite the Lord O foolish people and unwise are yee so foolish and unwise thus to requite him upon whose meer will and pleasure depends all your good and happines Secondly from the injustice of it doe yee thus requite the Lord is not he thy Father that hath bought thee hath he not made thee and established thee The sweet name and relation of a Father made good by the mercies of Creation Preservation and redemption challenge and deserve a better requitall The wonderfull obliquitie and deformity of this sin is set forth very Rhetorically in the Prophet Isaiah cap. 1. vers 2 3 4. Where first God declareth wherein the unthankfulnes of Judah and Jerusalâ—â— did stand First they were peccant in requital of mercies I have nourished and brought up children and they rebelled against mee vers 2. Secondly they failed in the observation of merâ—ies vers 3. The Ox knoweth his owner and the Asse his masters crib but Israel doth not know my people doth not consider In the 4 verse wee have Gods censure of them for their unthankfulnesse He censured them to be a sinfull Nation a People laden with iniquity a seed of evill doers children that are corrupters to have forsaken the Lord to have provoked the holy One of Israel unto anger to have gone away backward In the third verse you have a comparative censure of them for this their unthankfulnes It renders thâ—m worse then the Ox or Ass And lastly which is the greatest amplification that can be of its heynousnes he brings in God speaking after the manner of men as if he were affected with wonder and griefe at their ingratitude Fiâ—st with wonder and amazement Heare O heavens and give eare O earth verse 2. God stands as if he were amazed that they should dare to commit so high and heynouâ— a crime and for it he arraâ—â—ns them not before men or angels but to * note the horrour of the vice before the senselesse creatures the heaven and the earth that all the corners and creatures of the world may both know and detest it Lastly vers 4. he makes as if God were grieved and troubled at it it draws a sigh from him ah sinfull nation c. To discover the heynousnesse of this sin we will take a view of its both Formal and Causal Obliquity that which is found in it self and that which it causeth in other sins First it we consider it formally in it self the obliquity of it is very great for it is a transgression against Religion Justice Charity and Fidelity First against Religion To give thanks and praises is to honour and glorifie God Psal 50.23 and therefore by the rule of contraries unthankfulnes dishonours God Hence Paul couples the noâ—-glorifying of
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 Mâ—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 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 unthankfulnâ—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 desoâ— mittimus de Benefâ— 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 very hospitably had entertained and relieved him when he was shipwrackt and cast away at Sea Idem de benef lib. â— c. 27. he was so displeased with him that he commanded Pausaniaâ— 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 t is 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 Dammâ—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 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 Dr * Amore benevolentiae est affectus quo nos totos Deo tradimus volumus atque conamur ut omnia ipsi deferantur quae pertinent ad ejus gloriaÌ„ Apoc. 4.10.11 1 Cor. 10.31 Medul theol li. â— 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 Devilâ— 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 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 iâ—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 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 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 of heart and searednes or cauterizednes of conscience shal we be left unto for ours Were the sonnes of Nature thus punished for being unthankful but for the light of nature what severity then may we expect who pretending our selves to be the sonnes of grace are unthankfull for the glorious light of the Gospel Part of the Argument which Paul useth to prove that in the last dayes perilous times shall come is because men shall be unthankful 2 Tim. 3.1 2. Unthankfulnes makes the times perilous Now the ground or reason of this rigour towards ingratitude is because God wil some way or other be glorified by us for his glory is the supream end of all that we are and have and therefore if we doe not glorifie him actively by our thankes and praises we shall glorifie him passively by our sufferings we shall contribute to his glory if not with our songs here on earth with howling weeping and gnashing of teeth in hell But I shall make a more full and particular proofe of the perill of unthankfulnes from the threatnings and punishments of all the severall parts thereof Secondly by instancing in such punishments as relate unto mercies to wit removall of or a curse upon mercies already enjoyed and thirdly a with-holding of such as are desired and expected First from the threatnings against and punishments of all the severall parts or degrees of unthankfulnes First the not observing of mercies Psalm 28.5 Isai 5.12 13. Secondly the ascribing them unto our selves or receiving and countenancing others ascribing them unto us Herod was smitten by the Angel of the Lord and eaten of wormes because he gave not God the glory of the eloquence for which the people magnified and even deified him Acts 12.23 Thirdly the forgetfulnes of mercies or of God their donor 1. Sam. 12.9 Psalm 106.21 22 23. Ier. 2.6 7 8 9. Hos 13.6 7 8. Forgetfulnes of benefits is so borrid a sin as that for it the Lamb of God becomes as a Lion as a Leopard as a Beare than is bereaved of her Whelps God our mercifull Father becomes a wrathfull and revengefull Judge our Creator and preserver falls to rending of the caule of our hearts to devouring and tearing of us Fourthly the under-valuation of mercies 1 Sam. 2.30 They that despise me shall be lightly esteemed and who soever despiseth the gifts of God despiseth the love and good will of God the giver Rom. 2.4 5. He that despiseth the riches of Gods goodnes forbearance and long-suffering treasureth up unto himselfe wrath against the day of wrath Psalm 106.24 26 27. Because Israel despised the pleasant land of Canaan therefore God lifted up his hand against them to overthrow them in the wildernesse c. Lastly a nonrequitall or an ill requitall of benefits First a non-requitall 2 Chron. 32.25 Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem If publicke persons doe not make retribution unto God for his mercies it drawes downe from heaven not only personall but also nationall plagues The Fig-tree that beareth not fruit doth but cumber the ground and therefore is to be cut downe Luke 13.7 The slothfull and unprofitable servant that did hide his talent in the earth that did not improve and imploy his gifts and mercies for the praise of God was to bee cast out into utter darknes where shall bee weeping and gnashing of teeth Matth. 25.30 Secondly an ill requitall of blessings Prov. 17.13 Whoso rewardeth evill for good evill shall not depart from his house Whosoever rewardeth evill for good to man much more to God In the words we have a double extent of the punishment of rendring evill for good One in regard of time how long it shall last it shall not onely light or seaze upon him and his Family but it shall never depart from his house Another extent of the punishment is in regard of the object how farre it shall reach not to his own person onely but to his whole House and Family Evill shall not depart from his House The earth which drinketh in the rain that cometh oft upon it the heart that is plentifully watered from heaven with raine as of Ordinances so of mercies and bringeth not forth hearbs meet for them by whom it is dressed bringeth not forth fruits of well-doing fruits worthy of repentance but beareth thornes and bryers is fruitfull in nothing but lusts and corruptions such an heart is rejected and is nigh unto cursing whose end is to bee burned Hebr. 6.7 8. Ezra 9.13 14. Secondly the danger of unthankfulnes may be proved by instancing in such punishments thereof as relate unto mercies to wit first a Removal of or secondly a curse upon mercies already enjoyed and thirdly a with-holding of such as are desired or expected First God punisheth unthankfulnes by removall of mercies already enjoyed In Exod. 14.21 we read of a strong East wind that dryed up the red Sea in a night Unto which I conceive Bernard did allude when he said Serm. 51. super Cant. Ingratitudo est ventus urens siccans sibi fontem pietatis rorem misericordiae fluenta gratiae Ingratitude is a winde that burnes and dryes up the fountaine of piety dew of mercies and streames of grace The Rivers if they did not disburden themselves into the Sea the chiefe mother of all waters would soon grow dry and so should we be quickly empty of all mercies and comforts if wee doe not empty our soules in the praises of Gods goodnes whence as from an infinite Ocean all our mercies and comforts flow The slothfull servant had his Talent taken from him because out of an unthankfull neglect he buried it and did not use and improve it for the glory of God and good of his Church Matth. 25.24 c. From him that hath not shall be taken away even that which he hath verse 29. that is Gods gifts shall bee taken away from him that doth not thankfully and diligently imploy them Rivet Downham upon the place Hos 4.7 As they were increased so they sinned against me therefore will I change their glory into shame Where we have the unthankfulnes of the Priests of Israel and Gods punishment thereof First their unthankfulnes as they were increased to wit in the outward blessings of this life honours riches so they sinned against me that is by so much the more they sinned against me the more I multiplied my blessings upon them the more they multiplied their sins against me Secondly Gods punishment of this their unthankfulnes Therefore will I change their glory into shame that is I will take away those blessing wherein they glory or I will take away that glory wherein they increased and thereby expose them to
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 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 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 a Nibil aeâ—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 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