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 ...
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.
Therefore without farther prefaceing, I shall presently betake my self unto the Proof of that Point, which is the Theame• of the Whole verse, the excellency of Praise or Thanksgiving.
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Gratitude is a noble grace, Thanksgiving or Praise an excellent Duty. YOu have it elsewhere affirmed, as Psal. 54.6. and Psal. 147.1. It is good to sing prayses unto our God, and Praise is comely.
Gratitude is a noble grace, Thanksgiving or Praise an excellent Duty. YOu have it elsewhere affirmed, as Psalm 54.6. and Psalm 147.1. It is good to sing praises unto our God, and Praise is comely.
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for which a thing is to be liked, or desired. The Apostle expresseth the word in Greek by NONLATINALPHABET 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.
for which a thing is to be liked, or desired. The Apostle Expresses the word in Greek by Rom. 10.15. fair or beautiful. In Exod 30.3. The Altar of Incense was to be overlaid 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.
Which (if we may allegorically apply) intimateth unto us, that the spiritual Incense of Prayers and praises is rich & precious a golden and a royal thing.
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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.
men tongue is his Glory, as plainly appears by comparison of Psalm 16.9. with Act. 2.26. for my glory shall rejoice Psalm 16.9. is rendered 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;
Now how is the tongue the glory of man, but as it is an Instrument employed in the glorifying of God wherein Stands men highest praise and glory, Mere speech is the glory of all men above the dumb and unreasonable creatures;
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.
The point may Fully and clearly be evidenced, from the Titles, Subject, Object, Duficulty, Comprehensiveness, Causes of praise or thanksgving, from the acceptableness thereof unto God, from an application of the several sorts or Kinds of Goodness thereunto, from a Comparison of it with other graces and duties.
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It is an honouring, blessing, magnifying, glorifying, and exalting, and extolling of the infinitely-blessed, great and glorious God, not by way of efficacy,
It is an honouring, blessing, magnifying, glorifying, and exalting, and extolling of the infinitely-blessed, great and glorious God, not by Way of efficacy,
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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;
for so his glorious name is exalted above all blessing and praise. Nehemiah 9.5. His glory greatness and blessedness Are infinite, and Therefore uncapable of either addition or diminution;
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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:
but by Way of Testimony, declaration and acknowledgement. It is a Pouring forth of the name of God as ointment, Cant 1.3. a spreading and displaying, a setting forth of all the Glories, perfections and excellencies which Are in God:
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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.
unto which yet thereby there can be no more real accession, then there is unto the brightness of the Sun by reflection of its beams, from a wall or glass.
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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. 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.
and the spirits of just men made perfect, in Earth the Servants and Saints of God, all those that seek and Fear him, Psalm 22.26. Psalm 113.1, Psalm 135.20. Psalm 145.10. All those that Are of the Fountain of Israel, Psalm 68.26. that is who Are children of the Promise, born After the Spirit, like Nathanael, true Israelites indeed, jews inwardly whose praise is not of men but of God. Rom. 2.29. By Adams fallen man Come 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 music of thanks.
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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,
ye Are a chosen generation, a royal priesthood, an holy Nation, a peculiar or purchased people that you should show forth the praises of him, who hath called you etc. Now surely that must needs be the peculiar privilege of the Church, which is a proper end of her being,
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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.
Gratitude is a grace seated in, and Thanksgiving a duty performable by only the true and genuine members of the Church mystical, the body and fullness of christ.
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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.
Ephes 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 especial manner a type of the Church, It was called Judah that is, Praise.
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,
First they only Are enabled and gifted for the duty, they only have the gift and grace of thankfulness, their hearts alone Are Set in a right tune by God,
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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;
and •in him, brings forth much fruit, might conjecture that the branch which did not abide in christ might bring forth of it self, Some, though but a little fruit;
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Now as Doctor Feild notes out of the booke called Destructorium Vitiorum, though a man may know in the darke the length, breadth and other dimensions of a thing;
Now as Doctor Field notes out of the book called Destructorium Vitiorum, though a man may know in the dark the length, breadth and other dimensions of a thing;
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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,
Because their hearts Are utterly void of that, which is the original of such a proposal, that love of God, which the Schoolmen call a love of Friendship, whereby God is loved for himself,
Not their soules, seeing every imagination of the thoughts of their hearts (the Hebrew word NONLATINALPHABET 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 Souls, seeing every imagination of the thoughts of their hearts (the Hebrew word signifies not only Imaginations but also the Purposes and Desires) Are only evil continually Gen. 6.5. not secondly their tongues Mathew: 12.34. O. Generation of Vipers how can ye being evil speak good things.
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Towards you who are in Christ Jesus from such onely tis the acceptable will of God, that is by a Metonymy, an Object which will please and delight his will.
Towards you who Are in christ jesus from such only this the acceptable will of God, that is by a Metonymy, an Object which will please and delight his will.
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.
Thereby intimating the unacceptableness of our thanksgivngs if tendered by one morally unclean; whose uncleanness is unmortified, who indulgeth himself in the love, and practice of his Lustiest, and corruptions.
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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;
now they that Are in the Flesh cannot please God, Rom. 8.8, without faith this impossible to please him. Hebrew 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.
all his Prayers, his Prayers of thanksgiving, as well as petition Are an abomination unto the Lord. Curae 15.8. and 28.9. He will spread the dung of them upon his face. Malachi 2.3.
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 a blemish unto his glory? when the Spirit of an unclean devil uttered the glorious praise of christ Proclaiming him with a loud voice to be the holy one of God, christ rebuked him,
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.
For their most glorious praises Are so Far from exaltation of God's most holy Name, as that they Are a profanation and pollution thereof. Thirdly, In a third place.
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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.
Praise regards what is most admirable in God's nature, and works, his divine excellencies, and perfections Psalm 107.8. Psalm 145: 5 6. And in Referente unto this is it that God is said to be fearful in praises 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;
Rivet upon the place thinks that praises may be taken metonymically for the matter of praises, those works of God for which he is to be praised, and then the sense is;
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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.
Now that which respects so glorious an Object, cannot possibly be inglorious, that cannot but be an admirable duty which is Whole lie taken up with those works of God, that deserve dread and wonder.
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Fourthly, difficulty is an argument of excellency and how difficult the duty is may be collected from that interrogation of the Psalmist. Psal. 106.2. Who can utter the mighty acts of the Lord? who can shew forth all his praises? which may be resolved either into a Negation or Restriction.
Fourthly, difficulty is an argument of excellency and how difficult the duty is may be collected from that interrogation of the Psalmist. Psalm 106.2. Who can utter the mighty acts of the Lord? who can show forth all his praises? which may be resolved either into a Negation or Restriction.
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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.
And indeed it is not universal in Scripture for such kind of Interrogations to amount unto either a negation or At least an expression of the rareness and difficulty of the thing spoken of. 1 Cor. 2.16. Psalm 90.11. Isaiah 53.1.
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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.
Its Elicit acts, those which immediately flow from the grace or virtue of thanksgiving, viz. Observation, Confessi, Remembrance, Valuation, Retribution, Are things of a very large extent that take up the Whole heart.
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.
But its Imperate acts, those which Are performed by its command, and more remote influence comprehend the Whole compass of Obedience all works of Religion Concerning God, of charity and, justice towards both, our brothers, and our selves.
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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 connexion with and relation unto all our spirituall sacrifices, all our duties.
Peace-offerings were never offered alone but always joined with other Sacrifices. Judges 20.26. and 21.4., 1 Chronicles 21.26. Thereby showing that thanksgiving if it go not to the constitution of, it hath yet a necessary connexion with and Relation unto all our spiritual Sacrifices, all our duties.
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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.
Ʋrsinus gives his third book of the Body of Divinity the title of Gratitude which yet treats Concerning conversion, good works, the law of God, prayer etc., Hoe Thought it seems that gratitude comprehended all these.
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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:
There is little difference betwixt the praising, and glorifying of God, and glorification of God comprehends in general, Fructification, or Obedience. John 15.8. Herein is my Father glorified that ye bear much fruit, Philip 1.11. The fruits of righteousness Are by jesus christ unto the praise and glory of God. More particularly. Confessi of sin. Josh. 7.19. My son give glory to the Lord God of Israel and make Confessi 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 unbelief:
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.
The Apostle having exhorted to give thanks in every thing 1 Thebes 5.18. backs it with this motive, For this is the will of God etc. which (why may we not interpret thus) This is the sum or abridgment of God's revealed will.
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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.
When Israel saw that great work which the Lord did upon the egyptians, and believed the Lord etc. Then sang Moses and the children of Israel this song unto the Lord.
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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;
Justifieth our Persons before God, Purifieth our hearts, worke•h by love, that is, it is a means of the increase and exercise of Love, and all other practical graces;
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The Schoole-m•n distinguish of a twofold love one of Freindship, another of Concupiscence according to both 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,
The Schoole-m•n distinguish of a twofold love one of Friendship, Another of Concupiscence according to both Aquinas, and * Scotus. A Love of friendship regards the Object unto which we wish or desire good A Love of concupiscence respects the good which we wish,
Secondly, true thanks, and prayses are terminated in God, now, as Gregory de Valentia observeth, the love of concupiscence is not terminated in the goodnesse of its object,
Secondly, true thanks, and praises Are terminated in God, now, as Gregory de Valentia observeth, the love of concupiscence is not terminated in the Goodness of its Object,
but referred farther unto an application thereof, unto the object loved with the love of freindship, our love of Wine and horse stayes not in the goodnesse of Wine,
but referred farther unto an application thereof, unto the Object loved with the love of friendship, our love of Wine and horse stays not in the Goodness of Wine,
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.
This love then is more desirous, and studious of our own good, then God's glory, and Therefore cannot beget thankfulness, which principally minds the exaltation of God's glory.
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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 makes God subordinate unto nothing, and an acknowledgment of the unsubordinatenesse of God, is the greatest glory that a poor creature can give 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.
Now our Goodness, say the Psalmist, extendeth not unto him Psalm 16.2. viz. otherwise then by Way of praise, declaration, glory and acknowledgement.
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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.
and praise, then upon the Whole creation And Therefore rather then his glory, and praise should run any hazard, will resolve to undergo the utmost extremities.
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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.
and for proof of its excellency, I shall in this haste refer you unto 1 Cor. 13. which chapter is wholly spent in the eulogies, and commendations thereof.
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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,
He must distinctly, and lively blazon out the specialties of them, and Therefore he cannot be ignorant of shem David was sensible that he could neither have a thankful heart,
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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.
nor thankful lips without knowledge not a thankful heart. Psalm 119.7. I will praise thee with uprightness of heart, when I shall have learned thy righteous Judgments: not thankful lips Psalm 119.171. my lips shall utter praise when thou hast taught me thy statutes.
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 then you shall see that the Psalmist there sets down the ground, or reason why he Thought giving of thanks, singing of praise so good, and excellent a thing.
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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.
A rej•ycing of the heart by God's works of mercy begets a solid, and serious apprehension of the Goodness and excellency of praise and thanksgivings and such an apprehension will quicken unto a cheerful performance of it.
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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,
and favour, and so produce glorious and unspeakable Comfort? A man truly and spiritually joyful is satisfied with the love of God shed abroad through his heart,
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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.
as with marrow, and fatness etc. And how can such an one, but be excited unto thankfulness I Psalm 63.5. My soul Says the Psalmist shall be satisfied as with marrow, and fatness, and then my Mouth shall prayso thee with joyful lips.
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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.
And indeed this usual in Scripture for Light to be put for joy, Hest. 8.16. Isaiah 50.10 Now Light is of all sensible qualities the Brightest, and most glorious.
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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.
Now for the excellency of rhis humility, meekness, and brokenness of heart, I shall allege but these few following places of Scripture. Psalm, 51.17. The Sacrifices of God Are a broken Spirit, and a contrite heart, o God, thou wilt not despise.
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For in the latter part of the verse a contrite, and broken heart thou wilt not despise, there is a NONLATINALPHABET or Liptotes. lesse is said, and more understood. So that the meaning is.
For in the latter part of the verse a contrite, and broken heart thou wilt not despise, there is a or Liptotes. less is said, and more understood. So that the meaning is.
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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.
A meek Spirit is termed by Peter an Ornament of great price in the sighed of God. 1. Pet. 3 4. The worth of praise, and thanksgiving may seventhly, be concluded from the acceptableness thereof to God.
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:
Psalm 69.30, 31. an Ox or Bullock that hath horns, and hoofes is taken by a Synec d• he of the part for the Whole for all ceremonial Sacrifices and external rights under the old Testament whatsoever:
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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;
or ritual in the worship of God under the new Testament, as Baptism, the lords Supper, and discipline etc. In Beza is annotations upon the 1 Thessa 5.18. In every thing give thanks, for this is the will of God in jesus christ etc. The will of God is paraphrased;
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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.
And that it is such, I shall clear by these 5. following Reasons. First, Because God vouchsafeth to account himself blessed, honoured, glorified, magnified, exalted etc. thereby.
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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.
and the voice of the Church is not only of prayer and supplication Psalm 5.3. Psalm 28.2. but also of praise Psalm 42.4. and thanksgiving Plal. 26.7 Secondly of Taste Cant 7.9.
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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.
This latter use, Says he, seems Here to be meant, that the Palate, to wit, by a Metonymy, her speech should be like the best, or most excellent wine.
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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;
as man does in his meat, when he is refreshed thereby. Numb. 28.2. Ezekiel 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.
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 sweet savour unto the Lord.
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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.
Ainsworth reads 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.
Moses speaks of God After the manner of men, as if he were delighted, comforted, and refreshed by our thanksgiving, as men's Senses Are with sweet, and fragrant odours.
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 dealt with us as Potiphar with Joseph. Gen. 39.9. There is none greater in this house then I, Says Joseph, neither hath he kept back any thing from me; but thee, meaning his Wife.
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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,
neither hath he kept back any thing from him, but his praise, and glory. He hath given him Himself, his only begotten Son, and his heart blood, his Spirit,
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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.
and Fully bestoweth on us the benefit, Comfort, and sweet of Mercies, but the praise, and glory he reserveth wholly, and altoget her for himself. Fifthly, And lastly.
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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.
God's glory, and praise is the end of all his works, the greatest of his works the work of Creation. Rom. 11.36. Curae 16.4. The Lord hath made all things for himself.
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.
It is the end of all the glorious works of God in, or about his Church, the end for which he gives the Church a being. Isaiah 43.7.21. The end of all the dignities, privileges, and Mercies, adoption, glorification etc. which he bestoweth on true members of the Church. 1 Pet; 2.9. Isaiah 60.21. Ephes 1.5.6.11, 12.14.
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.
Wise men work ever for Some notable good, how much more the infinitely wise God impossible that so omniscient an agent should propound to himself any low, or mean end.
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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,
And God himself tells us, Who so Offereth praise, Glorifieth, or Honoureth him. Psalm 50, 23, Indeed, other graces, and duties look unto God's honour, and glory too,
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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.
Secondly, by Charity, For that as a•ppeares by our Saviors opening the full extent thereof Mathew 5.43, 44. obliges to love our enemies to do good to them that hate us to pray for them that despitefully use, and persecute us.
And therefore sure it engageth us even to loose our selves in the love, admiration, and prayses of a God, whose mercies towards us are so unspeakable, so unconceivable.
And Therefore sure it engageth us even to lose our selves in the love, admiration, and praises of a God, whose Mercies towards us Are so unspeakable, so unconceivable.
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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.
to recompense to no man evil for evil, much more to return good for good; not to be overcome with evil, but to overcome evil with good. Rom. 12.17.21.
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.
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.
Thanksgiving is both debitum morale, and debitum legale. First, debitum morale a debt of duty unto which we are tied by morall honesty in Gods commandement.
Thanksgiving is both Debitum morale, and Debitum Legale. First, Debitum morale a debt of duty unto which we Are tied by moral honesty in God's Commandment.
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:
much more does God's giving of them make his praise worthy. For, this, say 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:
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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.
A single mercy you see makes us debtors, binds us unto a return of thanks, much more the fullness of Mercies, his daily loading us with benefits Psalm 68.19. his showers of blessing Ezekiel 34.26. his giving to all men liberally, or largely. Jam. 1.5. His giving us richly all things to enjoy. 1 Tim. 6.17.
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.
and Desires, without our Prayers, and endeavours, without, •ay against our deserts. Luk. 6.35. The highest is kind unto the unthankful, and to the evil.
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Now as he in the 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 thanks must be given for payment of what is ones own, and due.
Now as he in the Comedran, Ʋt nunc sunt mores, adeo Rest Redeem si quis quid Render, Magna Habenda est Gratia, as the manners of men Are in this corrupt age the world is come to that pass, that great thanks must be given for payment of what is ones own, and due.
and bond then that of justice 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.
and bound then that of Justice Aquinas makes thanksgiving to be ▪ but a potential part of Justice, such a part of Justice as the Powers and faculties of the soul Are thereof, to be but a virtue ordering upon Justice.
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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 yet it does not perfectly reach the nature of Justice, in quantum deficit in ratione debiti, in as much it comes short of the dueness, debt, or right required unto •ustice.
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.
If it be then to be excluded from being either a sort and kind or Else a part of Justice (as I believe it is) if we take Justice in the most strict sense, it is for the reason that he gives for exclusion of Religion, piety, observance etc. from belonging properly to Justice, in quantum deficit a ratione equalis propter retributionis inaequalitatem, Because it falls 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.
What shall I render to the Lord for all his benefits towards me Psalm 116.12. say the Psalmist, that is, I can render nothing that is answerable unto all, nay to any of all his benefits.
as a covenant of mercy on Gods part, so a covenant of duty, and service on our part in the generall, and in particular tis a covenant of praise and thanksgivng.
as a Covenant of mercy on God's part, so a Covenant of duty, and service on our part in the general, and in particular this a Covenant of praise and thanksgivng.
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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.
The Psalmist expressly Affirmeth as much in Psalm 135.3. Psalm 147.1. and the Prophet Isaiah Opposeth the garment of praise unto the Spirit of heaviness.
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,
Now, there is no validity in this argument unless to rejoice in the Lord, be to praise the Lord or At least except it be a principle part of the praising of him,
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,
by which I conceive they mean that the Way to settle 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, zeal and diligence in the worship of God,
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and a thankfull retribution for the mercies of God. Great blessings that are woone, with prayer are saith a Divine of this Kingdome; worne with thankfulnesse.
and a thankful retribution for the Mercies of God. Great blessings that Are won, with prayer Are Says a Divine of this Kingdom; worn with thankfulness.
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.
There is a passage of Chrysostom in his First Homily unto the people of Antioch, that Proves the thankful man to be no looser though he lose all that he hath.
It is, saith Chrysostome in the Homily, but now cited NONLATINALPHABET: a great treasure, an unperishing and undeprivable good, of which we cannot be plundered.
It is, Says Chrysostom in the Homily, but now cited: a great treasure, an unperishing and undeprivable good, of which we cannot be plundered.
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,
Principally by the word, by the word of God's actual power, and providence, command, and blessing by the word of promise, the Covenant of grace, the gospel of salvation mixed with,
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.
It denoteth the enabling of them to yield forth their natural effects, as also the exaltation of them above that which they Are in their own nature in regard both of original, and effects.
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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.
mercies then Are sanctified, when they Are enabled to yield forth their natural effects, to afford that service and Comfort, to perform those Offices and operations for which in their own nature they serve.
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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.
and Therefore there is Another degree beyond this, to wit, the advancement of Mercies above their natural condition in regard of both original and effects.
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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,
2. mercies Are sanctified when they reach further then their natural effects, when they Are lifted up unto the production of spiritual and supernatural effects,
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.
on thankful Persons, begets a sweet savour of Obedience, betters both their Souls and their lives, makes them more faithful unto God, and fruitful unto men.
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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,
Lastly, sanctified Mercies Are made instrumental of spiritual consolation, found peace of conscience, joy unspeakable and full of glory, arising from an apprehension of a renewed and comfortable estate in such Mercies,
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,
as branches of his promises, as returns of his own Prayers •and this renders his little, his narrow measure of temporals better, that is, more sweet and comfortable unto him,
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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.
That is very remarkable which Lycia records of the Primitive Christians, Acts 2.46, 7. in even their persecuted condition, They did eat their meat with gladness and singleness of heart, praising God.
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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, it is Gods free gift,
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 do, Lycia 17.9, 10. Secondly, it is God's free gift,
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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.
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.
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.
And from these two places compared together, it is obvious to infer, That the praises of Babes and Sucklings, the weak 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.
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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,
Hence it is that the Psalmist for the obtaining of a full and complete 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,
so also of the high praises of God in their Mouth, Psalm 149.5, 6, 7, 8, 9. Let the Saints be joyful in glory, let them sing aloud upon their Beds, let the high praises of God be in their Mouth,
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 their Nobles with fetters of iron, to execute upon them the judgement written, etc. Of this strength of praise we have a notable Exampl in the success of Jehoshaphat against the children of Moab and Ammon, 2 Chronicles 20, 21, 22. He appointed Singers unto the Lord,
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.
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.
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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,
If you desire growth in grace, increase of the Spirit, such a perfection and fullness of grace as is attainable Here in this life, the Apostle Paul prescribeth as means of obtaining it, the exercise of Psalms,
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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 Hymns, and spiritual Songs, singing and making melody in your heart to the Lord, giving of thanks always, etc. From which words the pious and learned Bayn Collects, that the exercise of Psalms,
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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,
if they be reflected back unto God in songs of thanksgiving, how wonderfully will they be enlarged? The earth sends up those vapours to fill the Clouds, which she received from them,
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,
so our returns of thanks unto God for Mercies received from him, will draw down on us plentiful and refreshing showers of blessings, Ezekiel 34 26. But Similitudes only 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.
and Therefore I shall further confirm the point from God's promises, and the Saints confident expectation of Mercies upon performance of this duty of thanksgiving.
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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.
Philip. 4.6, 7. If thanksgiving be joined unto prayer, and supplication, then the peace of God which passes all understanding, shall keep your hearts and minds through christ jesus.
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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,
we may apply the interrogation to our purpose, What shall be done to the Man, to the Town, to the County, to the Kingdom, which God the King of heaven and earth delights 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 happy shall such a Person, such a Town, such a County, such a Kingdom be? For God's honouring of us is not like the empty titles of honour among men, it Carrieth reality with it,
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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,
Real and sincere praises then for our many Deliverances in the bypast bloody war, would long ere this have established and made this Kingdom a praise in the earth,
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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;
This annual commemoration of your deliverance, if there be vigour and life in it, and if it do not degenerate into matter of from only, will render you honourable with God's people, not only of the present, but also of succeeding Ages;
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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;
And of this we have an instance in the Church, Psalm 124. where First he relateth, amplifieth ▪ and magnifieth God's Goodness in her miraculous deliverance in the seven First Verses;
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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.
she Blesses God for it verse 6. and having finished her thanksgiving, she grows 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,
we may gather, that if we sing At the valley of Achor, in the borders of the land of Canaan, if we be joyful and thankful for the beginnings of mercy, the initials of deliverance and 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.
Every mercy that we sing unto God for, that we Are joyful and thankful for, we may call as Rachel did her First born, Joseph. Genesis. 30.24. that is, Adding, and she said, The Lord shall add to me Another son.
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, NONLATINALPHABET,
And thus have we seen how that Mercies Are the undoubted sequel, and consequent of thanksgiving, the ground of which is plainy hinted by Chrysostom in his 26. Homily on Genesis. The reason (Says he) why God would have us be thankful is, that the gain which acreweth thereby, may redound to us,,
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.
and Therefore he is though not meritoriously, yet acceptably qualified, and fitted for the receipt 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.
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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;
which is more full, express, and immediate, then in any other graces, or duties. All other graces and duties aim At this end remotely, but thanksgiving immediately;
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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,
Many graces and duties, as Faith, Hope, Alms, etc. many Ordinances, as preaching of the Word, Sacraments, Discipline, etc. have place only in this life,
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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.
Rev. 19, 1. and Therefore shall last to all eternity, for ever and ever, even when we have obtained salvation to the utmost, our perpetual task shall be to sing, Salvation to our God, which Sitteth upon the Throne, and unto the Lamb.
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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,
whereas a great Wind, and terrible Storm made him wrap it faster about him. We Are Therefore in greater danger of being swollen, and puffed up with Mercies, victories,
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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,
First, of our sincerity, Flesh, and blood, nature, base Self-love may put us on a kind of mercenary petitions, which may be consistent with the very depth of hypocrisy,
'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 unto petitions,
It's, secondly, a Surer Evidence of our spiritual Ingenuity, even staves will beg when the whip is shaken over them, servile dispositions may by extremities be dragged unto petitions,
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.
we Are drawn unto it only by the coards of a man, by the bonds of love. Hos 12.4. and Therefore it argues a Spirit of adoption, a sonlike temper, and holy freedom, and bravery of Spirit.
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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;
Secondly, The prayer of thanksgiving is a Stronger proof of our titleunto a future estate of glory, then the prayer of petition: for it's a principal work;
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,
then our love, and performance of the work, and worship of heaven upon earth? A thankful soul is a kind of heaven upon earth, it holds consort with the music of heaven,
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;
Secondly, as it aims more At, so it contributes more unto God's glory then petition: for it Confesses and magnifieth God's mercy in actual blessings and Deliverances;
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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,
for though it be not the Whole and only, yet it is the ohiefe work and business of all the host of heaven, the manhood of christ, the glorious Angels,
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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:
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 thanksgiving:
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,
As Austin speaks, our Circle of employment there will be, Vacabimus & videbimus, videbimus & amabimus, amabimus & laudabimus, laudabimus & cantabimus, etc. There we shall always delight to see,
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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,
Giving of thanks is a secondary end of every religious petition for he that craves any thing At God's hands as he ought to do, does not only Therefore crave it, that he may receive it, much less that he may consume it upon his Lustiest,
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,
You also helping together by prayer for us that for the gift bestowed upon us by the means of many Persons, thanks may be given by many in our behalf,
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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.
and say ye, Save us o 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.
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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.
Psalm 9.13.14 Have mercy upon me, o 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 show forth all thy praise in the gates of the Daughter of Sion. As also Psalm 142.6, 7. Attend unto my cry etc. Deliver me from my persecuters etc. bring my soul out of prison that I may praise thy name.
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 withal so great, and I may say, general concernment, as that God might justly expect from all wellwillers unto the public, a ravishment of joy, such a doxology which Jerome, if I forget not, relates of the Primitive Church, that was like a clap of Thunder,
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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.
such an ecstasy of thanks as the Psalmist reports of the Jews, Psalm 126. who were like men that dream, their mouths being filled with laughter, and their tongues with singing.
as will easily appeare by comparison of our petitions with our thankes and praises, in regard of both Quantity and Quality, Number and Duration, also Weight, or Zeale.
as will Easily appear by comparison of our petitions with our thanks and praises, in regard of both Quantity and Quality, Number and Duration, also Weight, or Zeal.
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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, but when a calm succeeds,
so our turns be once served, we take little or no care whither God be Glorified, Psalm 78.34, 35, 36, 37. It is with most of us as with Mariners, who will pray and howl in a storm, but when a Cam 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,
when they Are got into a safe harbour, or landed on the shore, they seem as if they had forgotten all their past danger, their devotion presently cools,
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.
Pharaoh Desires Moses and Aaron to entreat the Lord to take away several plagues from him, Exod 8.8. Exod 9.28. Exod 10.16. but he never invites them to join with him in praises for deliverance from these plagues.
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 they contemn all his Ordinances, vilify his most sacred Scriptures, call in question, nay deny the most precious and fundamental 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.
For a final proof 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 earnestness and violence of the petitions that you put up to God in your straight and close siege, especially in that dreadful storming of your town, May 8. and 9, Anno Dom. 1645. with the coldness and dullness of the thanks 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,
When the thunder of Ordnance, the warlike found of Drums and Trumpets, the clattering of Armour and Arms, the bloody Treats of your Adversaries, the hideous groans and cries of wounded and dying men, the doleful lamentations of your wives and children, the groves of pikes that stood ready to charge you, the showers of led that fell round about you, the terror of a devouring fire on all hands of you,
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.
They Are very good, and excellent in themselves, but very much unbefitting them For as Theophylact upon Lycia the 4. Non est speciosa Laus in over Sinners.
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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.
Praise is not seemly or comely in the Mouth of a sinner. Curae 17.7. Excellent speech, or the lip of excellency, say Solomon, becomes not a fool, that is, a sinner.
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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.
and relish from the old men Mouth, Cantet canticum novum qui nova est creatura, qui novam praestat obedientiam, let him sing a new song that is a new creature that performs new Obedience, that leads 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:
The second use of Information concerns the opposite, or contrary of thanksgiving, Unthankfulness. Contrary contraria est consequentia, of contraries there be contrary inferences:
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.
And in discovery hereof we shall run, so Far, as we can, a method parallel unto that we have used in the proof of the excellency of thanksgiving.
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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.
we shall prove it to be a base, vile, and unworthy vice from its Subject, Comprehensiveness, Causes, from the operation which it bears unto all sorts or Kinds of Goodness, unto virtue, pleasure and profit.
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it rankes us with Devils, damned Spirits, and gracelesse men. Secondly, you may conclude the basenesse of unthankfulnes from the Comprehensiveness thereof.
it ranks us with Devils, damned Spirits, and graceless men. Secondly, you may conclude the baseness of unthankfulness from the Comprehensiveness thereof.
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:
The unthankful men understanding is ignorance, his memory forgetfulness, his will and affections disregardfull of God's blessings, his tongue silent in the recounting of them, his Whole man backward in making requital for them:
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,
your Sins, Lustiest 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 self,
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:
First, Because they sever from God, from the sighed, and enjoyment of him, without whom what is the raising of your siege, the deliverance of your Town, but a cypher:
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.
so a soul that is filled with the ground of bitterness, and vexation of since, meets with nothing but vanity and vexation of Spirit in the Sweetest blessings.
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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,
Unmortified Sinners never knew the right use of Mercies, victories, and Deliverances, never felt that solid Comfort which they yield when sanctisied by the Word and prayer,
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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;
For they Are unto them as snares, which work for the worst unto them, which occasion in them nothing but pride, security, presumption, and hardness of heart;
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.
their praises Are as all other works that go before Repentance, or conversion, Hebrew 6.1. A dead work, that hath only the picture and from of thankfulness.
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Powre the ho•test & strongest waters into a•dead man, make t• ▪ greatest fires about him, cloath him wth the costliest robes, anoynt him with the most pretious oyntments, he feels it not, thanks you not.
Pour the ho•test & Strongest waters into a•dead man, make t• ▪ greatest fires about him, cloth him with the Costliest robes, anoint him with the most precious ointments, 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,
Just so it fares with one dead in Sins and Trespasses, notwithstanding the extreme warmth of God's blessings within him, without him, above him, beneath him, on every hand of him,
and in regard of that which you outwardly contribute unto the worke, 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.
and in regard of that which you outwardly contribute unto the work, why, you Are but as dull and Lifeless Images, which cannot move naturally of themselves, all your motion herein is but compulsory, from outward respects, not flowing from any true inward inclination.
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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.
Consider the excellency and difficulty of the duty, and then tell me whither or not we can possibly perform it without enlarged hearts, hearts freed from the commands of sin, and Satan.
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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.
What can a prisoner do that is laden with Irons and fetters? Alas then, what can an imprisoned and fettered soul do in this most great and difficult work of a Christian.
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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.
for it is a deprivation of the best of blessings spiritual, and a subjection unto the worst of Tyrants, a slavery and bondage unto the worst of Masters, since 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.
Unthankfulness then proceeding therefrom, cannot but be most vile, base, and unworthy. In the next place, let us specify those particular Sins which cause unthankfulness.
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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.
an hard and stony heart (while such) cannot possiby be softened or melted into a grateful disposition by the greatest sunshine of God's most tender Mercies.
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,
that knows not how unable he is either to procure, or deserve Mercies, he that is ignorant of God's providence, that knows not what stroke it hath in the managery of these inferior things, can reach no further then the Pharise•• thanksgiving, Lycia 18.11, 12, 14. which indeed was nothing,
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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 a deadness of the heart, and affections in praising God for them, Deuteronomy 32.6. Do ye thus requite the Lord, o foolish people and unwise? It is folly,
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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.
Proverb. 19. vers. 2. that the soul b•e without knowledge is not good; it renders a man brutish Psalm ▪ 92.6. A brutish man Knoweth not, neither does a fool understand this. Psalm. 32.9. Be not as the horse, or as the mule which have no understanding.
Now unbelief is of all sins the most dangerous, because it is the edge and sting of all other sinnes, that which shackles the guilt of all sinnes upon the conscience.
Now unbelief is of all Sins the most dangerous, Because it is the edge and sting of all other Sins, that which shackles the guilt of all Sins upon the conscience.
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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?
For how can he that does not love God above all be more desirous and studious of God's glory then his own good? and can there be a greater since of omission then not to love the supreme and infinite good?
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so that we may apply unto him that which 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.
so that we may apply unto him that which Craterus informed Alexander with against Philotas. Alexander had pardoned Philotas, and Craterus bears him in hand that Philotas will not be so thankful for his pardon, as angry At his accusation.
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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.
Quadam Benefices odimus, meruisse mortem Confession It is shameful: superest ut mallet videri Injuriam accepisse, quàm vitam. Secondly, A proud man will rob God of his honour and arrogate it unto himself.
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,
Him that hath an high look and a proud heart will I not suffer, or I cannot suffer, (as Ainsworth, and Others read it) the word suffer is but supplied by the Translation,
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Him that hath an high look, and a proud heart I will not, or I cannot Gods abrupt breaking off his speech denoteth the very hight of his indignation against an high look,
Him that hath an high look, and a proud heart I will not, or I cannot God's abrupt breaking off his speech denoteth the very hight of his Indignation against an high look,
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.
it is a fretful, sullen, dogged, and snarling vice, rottenness unto the bones Says Solomon, Curae 14 30. And this base and unworthy since does always produce ingratitude.
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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.
and it is covetousness, or greediness of our Desires After them; which is in Paul's censure Idolatry, Col•s. 3.5. and in the account of all ingenuous men the most sordid of vices.
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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,
When we have outclimed our most boundless d•sires, like Ixion, we do but embrace a cloud, instead of our desired Juno, grasp a shadow instead of that solid Comfort,
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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 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,
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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.
Beside this inordinateness 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.
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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.
and unworthy a return unto God for his favours? But in the remainder of the verse, we have their unthankfulness aggravated from the folly and injustice of it.
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.
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 requital.
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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,
I have nourished and brought up children, and they rebelled against me, vers. 2. Secondly, they failed in the observation of mer•ies, vers. 3. The Ox Knoweth his owner and the Ass his Masters crib,
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.
He censured them to be a sinful nation, a People laden with iniquity, a seed of evil 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.
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.
he brings in God speaking After the manner of men, as if he were affected with wonder and grief At their ingratitude. Fi•st, with wonder and amazement.
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,
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,
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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.
for it is a Transgression against Religion, justice, Charity and Fidis. First, against Religion. To give thanks and praises, is to honour and Glorify God, Psalm 50.23. and Therefore by the Rule of contraries, unthankfulness dishonours God.
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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.
First, Idolatry for the unthankful 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.
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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,
Secondly, Heresy, and one of the Grossest of Heresies Pelagianism. Whereupon, Prosper entitled his Poems against the Pelagians, Contra ingratos, against the unthankful, thereby intimating, not only that the Pelagians were unthankful,
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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;
Thirdly, Apostasy, God in Isaiah cap. 1. v. 2, 3. Accuseth Iudah of ingratitude, and vers. 4 he censureth them for it, to be revolters and backsliders;
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,
that they were gone Far from him, and he Proves the charge from their unthankfulness, verse 6. Because they did not thankfully recognise his deliverance of them out of Egypt,
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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.
The very philistines praised their Dagon for the deliverance of Sampson into their hands, Judges 16 23, 24. In Jonah cap. 1.16. you have Heathenish Mariners off ring a sacrifice unto the Lord, for causing a tempest to cease.
and severely punishable amongst the Persians. And Seneca intimateth as much concerning the Macedonians. Indeed he himselfe thought it not fit that it should be impleaded,
and severely punishable among the Persians. And Senecca intimateth as much Concerning the Macedonians. Indeed he himself Thought it not fit that it should be impleaded,
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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,
The same author hath a very remarkable story of the severity of Philip of Macedon upon a Soldier, that most ungratefully had begged the Lands of one who had saved his life,
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,
The injustice of our unthankfulness is, you see, more then Heathenish, nay this more then brutish, Isaiah 43.20 The beasts of the field shall honour me, the Dragons and the Owls,
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 nourished us, and brought us up as children, and yet we have rebelled against him. Isaiah 1.2. The Ox Knoweth his owner, and the Ass his Masters Crib, but we (like Israel) do not know, do not Consider, verse 3. Famous is the story of Androdus whom the lion saved for pulling the stub out of his foot.
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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 zeal for him, and his love, have we answered it with? When Sabinus by the command of Tiberius was put to death, his Dog expressed a very grateful respect unto him, he lay down by his dead body, brought to his Mouth the bred that was given him:
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,
This poor 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,
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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.
and most contemptible of men, startle us from not only the performance, but also profession of those respects which God's benefits challenge At our hands.
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Lastly, it is a violation of the love of Benevolence, which is defined by Dr 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 violation of the love of Benevolence, which is defined by Dr Ames out of the Schoolmen, to be an affection whereby we yield or resign 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.
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 this of the formal obliquity of unthankfulness, which receives much aggravation from the Persons in whom it is their quality, the Causes which they have for,
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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,
and serves much to aggravate the sin, that She, unto whom God had committed his Oracles, given his love, sent his prophets, should bereave him of the honour of his benefits, was an offence by Far more heinous,
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.
for it Disposeth and Prepareth the mind of man, for even the most unnatural Sins; a soul Profaned and polluted therewith, will not scruple At the height of mischief.
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The despising of the riches of Gods goodnesse, and forbearance, and long-suffering, is in the fifth verse followed with hardnes and an impenitent heart.
The despising of the riches of God's Goodness, and forbearance, and long-suffering, is in the fifth verse followed with hardness and an impenitent heart.
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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.
sine quo vix ullum magnum facinus accrevit, except it be that all these come from ingratitude, without which scarce any evil enterprise hath been plotted, or performed.
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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,
Is it any wonder that they should run into all excess of sin, who trample under their feet the most precious Mercies of God, who despise the riches of his Goodness, forbearance, and long-suffering, not knowing that the Goodness of God leads 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.
as for past Sins, so to caution and resolution against future Sins. Secondly, unthankfulness hath a moral and meritorious influence upon the increase of sin by aggravating, and ripening other Sins.
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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.
What more frequent with the holy Ghost in the aggravation of any sin, then to insist upon this consideration, that it is accompanied with unthankfulness? Deuteronomy 32.5, 6, 7, etc. 2 Sam. 12.8, 9. Mich. 6.3, 4, 5. A greater measure of unthankfulness makes the estate of an Apostate more dangerous and desperate then of a simple alien, or unbeliever.
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And what but it, 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.
And what but it, will make it At the day of judgement more tolerable for Tyre and Sidon: for the land of Sodom, then for Chorazin, Bethsaida, Capernaum, Cities honoured with the presence, preaching, and Miracles of christ.
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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.
Secondly, Because it aggravates other Sins, heightens their guilt and demerit, Therefore it ripens them, and makes them arrive more speedily unto a fullness, then otherwise they would.
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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,
It makes them like Summer fruits, which Are the First ripe fruits, Amos 8.1, 2. The Sins of Israel and Judah were sooner ripe then those of the amorites,
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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:
Spiritual joy, you have herd, is a cause of thanksgiving, and by the same reason the sorrow or sadness of the world, 2. Cor. 7.10. is a cause of unthankfulness, nay joy is an ingredient or part of thanksgiving. Psalm 33.1. and Therefore want of joy belongs formally unto unthankfulness. Ignorant Persons Are always unthankful:
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and because joyned with a guilty and trembling conscience, full also of vexation of spirit, well it may like a little counterfeit complexion, alter the look,
and Because joined with a guilty and trembling conscience, full also of vexation of Spirit, well it may like a little counterfeit complexion, altar the look,
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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,
Finally, unthankfulness bears opposition unto a profitable good, as being a very dangerous evil, and the danger of it will appear from the terrible threatenings against,
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.
and while you look for Light, he turn it into the shadow of death. Capernaum by Mercies exalted unto heaven, was by unthankfulness brought down to hell, Mathew 11.23.
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.
and searedness or cauterizednes of conscience shall we be left unto for ours? Were the Sons 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 Sons of grace, Are unthankful for the glorious Light of the Gospel? Part of the Argument which Paul uses to prove, that in the last days perilous times, shall come, is Because men shall be unthankful, 2 Tim. 3.1, 2. Unthankfulness makes the times perilous.
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,
for his glory is the supreme end of all that we Are, and have, and Therefore if we do not Glorify him actively by our thanks and praises, we shall Glorify him passively by our sufferings, we shall contribute to his glory,
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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.
But I shall make a more full and particular proof of the peril of unthankfulness, from the threatenings and punishments of all the several parts thereof.
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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.
and punishments of all the several parts, or Degrees of unthankfulness. First, the not observing of Mercies, Psalm 28.5. Isaiah 5.12, 13. Secondly, the ascribing them unto our selves, or receiving and countenancing Others ascribing them unto us.
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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.
Herod was smitten by the Angel of the Lord, and eaten of worms, Because he gave not God the glory of the eloquence for which the people magnified, and even deified him. Acts 12.23.
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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.
God our merciful Father becomes a wrathful and revengeful Judge, our Creator and preserver falls to rending of the caul of our hearts, to devouring and tearing of us.
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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.
Rom. 2.4, 5. He that despises the riches of God's Goodness, forbearance, and long-suffering, treasureth up unto himself 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,
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 Wilderness, etc. Lastly, a nonrequitall,
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.
The Fig tree that bears not fruit, does but cumber the ground, and Therefore is to be Cut down, Lycia 13.7. The slothful and unprofitable servant that did hide his talon in the earth, that did not improve and employ his Gifts and Mercies for the praise of God, was to be cast out into utter darkness, where shall be weeping and gnashing of teeth, Matthew 25.30.
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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,
as of Ordinances, so of Mercies, and brings not forth herbs meet for them by whom it is dressed, brings not forth fruits of welldoing, fruits worthy of Repentance,
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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.
First, God Punisheth unthankfulness by removal of Mercies already enjoyed. In Exod 14.21. we read of a strong East wind that dried up the read Sea in a night.
Unto which I conceive Bernard did allude, when he said, Ingratitudo est ventus urens, & siccans sibi fontem pietatis, rorem misericordiae, fluenta gratiae:
Unto which I conceive Bernard did allude, when he said, Ingratitudo est ventus urens, & siccans sibi fontem pietatis, rorem Mercy, fluenta Gratiae:
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.
and so should we be quickly empty of all Mercies and comforts, if we do not empty our Souls in the praises of God's Goodness, whence as from an infinite Ocean, all our Mercies, and comforts flow.
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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. Hos 4.7.
and did not use and improve it for the glory of God, and good of his Church. Matthew 25.24. etc. From him that hath not shall be taken away even that which he hath, verse 29. that is, God's Gifts shall be taken away from him, that does not thankfully and diligently employ them. Hos 4.7.
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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,
Secondly, God's punishment of this their unthankfulness, Therefore will I change their glory into shame, that is, I will take away those blessing, wherein they glory,
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First, she is charged with unthankfulnes, as failing in three parts of thanksgiving, Observation, Confession, Retribution, first she did not observe Gods mercies at least as his gifts, she did not know that I gave her Corn and Wine,
First, she is charged with unthankfulness, as failing in three parts of thanksgiving, Observation, Confessi, Retribution, First she did not observe God's Mercies At least as his Gifts, she did not know that I gave her Corn and Wine,
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she misimployed them about the worship of an abominable Idol, multiplyed her silver and gold, which they prepared for Baal; that is, either to sacrifice unto him,
she misemployed them about the worship of an abominable Idol, multiplied her silver and gold, which they prepared for Baal; that is, either to sacrifice unto him,
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.
and will recover my Wool and my Flax given to cover her nakedness. In which words, this severe handling of them for their unthankfulness is amplified and justified.
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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.
and second Causes they make full, and certain account of enjoying them most. Unthankfulness will strip us of Mercies, when we Are confident of having them.
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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 sink a ship in the harbour, it will cast us into straights in the fullness of our sufficiency. Job 20.22. It will raise War when we think our peace firm, and unshakeable:
it will snatch victory out of our hands when we deem an overthrow impossible. Jer. 37.10. it will shipwrack a Church or State, when it even toucheth the shore of peace and safety:
it will snatch victory out of our hands when we deem an overthrow impossible. Jer. 37.10. it will shipwreck a Church or State, when it even touches the shore of peace and safety:
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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.
Of this severity of God towards Israel we have next a justification taken from thee in ustice of her unthankfulness, and that is signified First, by the pronounce, My.
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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.
I will resume, or receive, take again into mine hands my Corn, and Wine, etc. As if he should have said, I will claim or challenge as mine own those Mercies which you have denied to have received of me, which you have abused against me.
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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.
But most clearly may the injustice of unthankfulness be concluded from the word Here rendered, Recover, which signifies with strong hand to pluck away from one that which he injustly Possesses.
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,
For First, unthankfulness is a kind of spiritual theft, Because that wherein it principally Consisteth, attribution of blessings unto either our selves or Others, is a most injust invasion or intrusion upon,
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.
Justly then may God deal with the unthankful, as Landlords in the like case with their tenants, make an entry upon their Mercies and quite dispose of them.
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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 the learned Rivet Qualifieth and allayeth a seeming rigid expression of Peter Mowlin in his Anatomy of Arminianism, which Corvinus Accuseth as treasonable and destructive of propriety;
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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;
What Gerson, Conrad 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 do, I will free and Set At liberty my Wool and my Flax, etc. so it hath Referente to Prisoners and bondslaves;
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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,
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,
it will reduce you to such an estate as the Saguntine Embassadours said they were in after the recovery of their Town, Ad hoc retracti ex distantibus locis in sedem antiquam videbamur, ut iterum periremus, & alterum excidium patriae videremus.
it will reduce you to such an estate as the Saguntine ambassadors said they were in After the recovery of their Town, Ad hoc retracti ex distantibus locis in sedem antiquam videbamur, ut iterum periremus, & alterum excidium patriae videremus.
Secondly, unthankfulnesse brings a curse, poyson, and pollution upon all our mercies, it rots and putrifieth them, makes them like the waters of a Pond,
Secondly, unthankfulness brings a curse, poison, and pollution upon all our Mercies, it rots and putrefieth them, makes them like the waters of a Pond,
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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;
or standing Pool, which having no intercourse with the Sea, nor supply from springs, as it is by the heat of the Sun exhausting it out by Vapours either extraordinarily diminished or altogether dried up;
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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;
yea, I have cursed them already Because you do not lay it to heart. mercies received with thanksgiving Are sanctified, 1 Tim. 4.45. Therefore by the Rule of contraries, Mercies received with unthankful hearts Are unsanctified, and accursed unto us;
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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,
Secondly, mercies that Are unsanctified and accursed unto us proceed but from a Common and ordinary ground, the general providence of God which makes the Sun to rise on the evil and the good,
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,
They come but from the patience and forbearance of God, like the Diet, Lodgings, and other accommodations which Are indulged unto a condemned prisoner until 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.
nay sometime they Are given in wrath, as Quails 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.
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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,
Thirdly, Mercies Are unsanctified, and accursed unto us, when they reach but natural effects, when they advance us not as much as one step or degree towards heaven, towards Union and communion with the God of heaven,
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when they make no spirituall discoveries of him, nor provoke unto any obedience unto him, when they promote not our sanctification, and spirituall consolation:
when they make no spiritual discoveries of him, nor provoke unto any Obedience unto him, when they promote not our sanctification, and spiritual consolation:
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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.
but rather work effects quite contrary, increase of since, and vexation of Spirit. Tully tells us out of pliny, that in a certain Country drought stirs up dirt, and rain dust.
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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 on a dunghill, it begets hardness of heart, and Raiseth up the noisome steem, and exhalations of stinking Lustiest, it makes our table to become a snare before us,
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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.
lest they should be so much the more heavily and rigorously censured, and judged for unthankfulness by how much the more they shall be proved to be unthankful 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.
To withdraw mercy in this respect will be a kind of mercy, it will be a favour to withhold favours, which will aggravate unthankfulness, and increase condemnation.
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? The husband-man will not sow his corn in the sands,
And may not God then in equity detain desired Mercies from the unthankful who have defrauded and robbed him of the honour of all former Mercies? The husbandman will not sow his corn in the sands,
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and will God, thinke you, cast, or throw away his mercies upon unthankfull hearts, from whom he never had so much as the least crop or harvest of thankes? Ingenuous men will be ashamed to take up new wares and commodities of Tradesmen,
and will God, think you, cast, or throw away his Mercies upon unthankful hearts, from whom he never had so much as the least crop or harvest of thanks? Ingenuous men will be ashamed to take up new wares and commodities of Tradesmen,
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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.
and promising thankfulness for the new. First, without premising thankfulness for the old. Jacobs petition for deliverance from his brother Esau, Gen. 32.11. is ushered in with a commemoration of Gos former bounty, Verses 9, 10. David in Psalm 40. First makes mention of his thankfulness, verse 10. and then falls to praying from the eleventh verse to the end of the Psalm.
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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.
You have the Church most affectionately and ravishingly praising God for the initials of her deliverance from Babyl•n, Psalm 126 1, 2, 3. before she Prayeth for the perfection and consummation thereof, vers. 4. And this also was Paul's method in his Prayers for those unto whom he wrote, Col. 1.3. 1 Thess 3.9, 10.
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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 the Scripture abounds in instances of joining in Prayers express promises of thankfulness. Psalm 51.14. Psalm. 61.7, 8. Psalm 79.11, 12, 13. Psalm 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:
And thus you see, that as Paul adviseth, Philip 4.6, the requests of the Saints have been made known unto God by prayer and supplication, with thanksgiving:
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with thankfulnes in performance for blessings received, with thankfulnes in purpose, and promise for such as are expected and desired Prayer without praise is as a Censer without burning coales, from which there can no sweet savour ascend.
with thankfulness in performance for blessings received, with thankfulness in purpose, and promise for such as Are expected and desired Prayer without praise is as a Censer without burning coals, from which there can no sweet savour ascend.
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,
Whatsoever things Are true (Says the Apostle) whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report,
What can more forcibly provoke and perswade unto this duty, then Gods gratious account of it, his vouchsafing to esteeme himselfe honoured, blessed, magnified,
What can more forcibly provoke and persuade unto this duty, then God's gracious account of it, his vouchsafing to esteem himself honoured, blessed, magnified,
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.
The wonderful difficulty of it should no ways defer, or discourage from it, Because it arises from excess of its perfection from the vast extent, and comprehensiveness thereof.
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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,
as sweet wine to his taste, as a rich, and precious perfume to his nostrils. Can we then withhold it from him, and yet pretend, that we bear any love,
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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 respect unto him, and profess that we Are his Servants, and subject's? It is the great end of the greatest and most glorious of his works and Mercies;
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Are you affected with virtue, pleasure, or profit? why, all these kindes of goodnesse as you have heard at large, are most eminently applyable unto the grace of thankfulnesse, and duty of thanksgiving.
are you affected with virtue, pleasure, or profit? why, all these Kinds of Goodness as you have herd At large, Are most eminently appliable unto the grace of thankfulness, and duty of thanksgiving.
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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.
And hence David the sweet singer of Israel, upon whom the Spirit of prayer, and supplication was poured in a most abundant measure, did yet it seems more abound in the prayer of thanksgiving, then in that of petition.
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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,
The state of grace is an •incohation of the state of glory, and Therefore we can have no ground to assure our selves that we shall praise God everlastingly in heaven,
Secondly from the excellency of praise, and thanksgiving wee may bee exhorted to observe a due manner in the performance thereof to performe it Preparedly, Reverently, Zealously, and Entirely. First, Preparedly.
Secondly from the excellency of praise, and thanksgiving we may be exhorted to observe a due manner in the performance thereof to perform it Preparedly, Reverently, Zealously, and Entirely. First, Preparedly.
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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,
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,
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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;
Oh then what rousing and stirring up does not backwardness and dulness stand in need of? In that exhortation of Paul, Coloss. 4.2. to watch in prayer with thanksgiving;
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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,
To fit us for both prayer and thanksgiving, we must have both our Heads and our hearts wakeful, they Are both duties of such near and intimate communion with God,
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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.
Secondly, so excellent and divine a duty is to be performed reverently, God is fearful in praises, Exod 15.11. Therefore his praises Are to be celebrated with an awful Fear, and religious Reverence, and accordingly Junius and Tremellius render the words, Reverend landibus, to be reverenced or feared in prayies.
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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.
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, Psalm 2.11.
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.
Thirdly, so heavenly and glorious a duty is to be performed zealously and devoutly, and not perfunctorily or slightly to be slubbered over. Psalm 66.2. Sing forth the honour of his name, make his praise glorious, Says the Psalmist.
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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.
or drowsy in the celebration of God's benefits, do not content your selves with ordinary praises, let them be in as glorious and honourable a manner as it is possible, according unto the utmost of your Powers, with all your hearts, Souls, strength and might.
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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.
Hither also may you refer those places wherein it's said, that God is greatly to be praised, Psa. 48.1. Psa. 109.30. Psa. 145.3. There is an extensive and an intensive greatness, and both must be found in our praises of God.
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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.
First, an intensive greatness in regard of their number, we must be frequent & plentiful in the duty, we must (to use the expression of David) Psa. 145.7. abundantly utter the memory of God's great Goodness.
They must be high, and vehement, fervent, flaming zealous, and affectionate, full of life and vigour ', our Spirits must be raised, our hearts and tongues enlarged in the performance of this duty.
They must be high, and vehement, fervent, flaming zealous, and affectionate, full of life and vigour ', our Spirits must be raised, our hearts and tongues enlarged in the performance of this duty.
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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.
and Therefore surely, faint, heartless, and Lifeless praises, Are so Far from reaching him, as that they may seem to be meant of Another of a lower Object.
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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.
Now when a testimony is so Far from being home, and full, as that it does not in any sort reach that for which it is brought, there must be either a falsehood or a nullity in it.
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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.
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.
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, holy and heavenly affections;
In peace-offerings for thanksgiving, leavened bred was to be offered, Levit. 7.13. now the property of leven is to raise the meal, so then the requiring of it might be to signify, that in thanksgiving our hearts Are to he raised and elevated above the pitch of nature by spiritual, holy and heavenly affections;
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,
rendered by our Translators, Praise waits for thee, o God, in Syon, is in the original, Praise is silent, or, silence unto thee, to wit, out of wonder At the incomprehensiblenes of thy Goodness, it's this that strikes them dumb with admiration,
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,
First, then, Observe narrowly and inquisitively the mercy, for the public acknowledgement whereof we hold this Assembly, take a steady and curious view of all particular Circumstances,
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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:
The prudence, and resolution of your worthy Governor, the golden mettle of your Soldiers, and Townsmen, the care and speed, that was used by the valiant Instruments of your relief:
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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.
3 And Thirdly, Lest your joy and thanks for so a great a preservation should in time cool and languish, do you frequently and affectionately reflect upon it, that so it may never be buried in a grave of Oblivion.
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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.
as christ had of the Restauration of Jerusalem, Zach 3.2. Is not this a brand plucked out of the fire? Florus speaking of the horrible devastation which the people of Room made of the Country of the Samnites, thus Expresses it, It a ruinas Itself 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;
And if you call to mind the bloody and barbarous Treats, that your Adversaries night and day thundered in your ears, they will give you a full and undoubted assurance, that if they had prevailed, the expression would have been too too appliable unto this place;
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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.
they would have so ruined the very ruins thereof, as that in but the succeeding age, a man might have looked for Taunton in Taunton, and not have found it.
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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;
Fifthly and lastly, be 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;
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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:
Let God's glory overbalance all other ends; Let all selfish respects stoop thereunto. Do not think much to part with your lives, much less with you Lustiest:
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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,
Let the meditation of this deliverance inflame your zeal for God's cause, enlarge your bowels and affection to his Church and People, improve and increase your care of Obedience,
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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.
Amor concupis•entiae dicitur inclinatio Appetitus in bonum, non secundum se & ut in Terminus, sed ut relatum ad alterum vel ut Alteri applicandum seu applicatum. Tom. 2. Dist 3. q. 2. punct. 1.
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.
Quid tam Lauda Isle, quid tam aequaliter, in omnium avimos quam refer bene Meritis gratiam Seneca de Beneficence l. 4. c. 16. Quid est hovestius quam gratumesse! 〈 ◊ 〉 •19.
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 sive Debitum Honestatis quod fundatur in honestate Morality & debita• reclitudine virtue quam Quisque servare tenetur in suis actionibus who sunt ad alterum. Debitum Legale seu Iustitiae ad quod redden dum aliquis lege astringitur. Aquinas, 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. Theology partis 2ae. p. 3. q. 1.
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.
Illud quod sumus & quod habemus, sive sint boni actus, five boni habitus scum usus, totum est in nobis ex liberalitate Divine gratis dante & conservante. Et quia ex Dono Gratuito nullus obligatur ad dandun Amplius, sed potius Recipiens magis obligatur danti. Idco ex bonis habitibus & ex bonis actibu• sive usibus, nobis à God 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 God obligati. Durand.
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.
Nobilior in seize & perfectior est Gratitude actio, quam petitio: quia in petition Soepe bonum nostrum spectatur, sed in Gratitude action Dei honour Tantum. Lib. 2. c. 9. Thebes 93.
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.
Gratitude actio est secundarius finis omnis petitionis Religious, qui enim recto Aliquid petit à Dco, non Idcirco Tantum petit ut Accept, nedum ut in pleasures insumat Jacob 4.3. sed ut acceptum referaturdenuò ad gloriam dei qui dedit. Medul. Theology l. 2. c 9. Thess 91.
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.
Insitum hoc à Nature bumano ingenio ad Tristia acriter flectere Eyes, 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, Tractate, inspicit, plerumque auget: atque ut amantos in domina sua m•nquam non inveniunt, cur Eximia •a ante omnes: sic dolentes in Sue luctn. Lipsius de Constantia.
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.
Mr Marshal in his Sermon preached to the House of Commons, September 7. 1641. At their public thanksgiving for the peace concluded between England and Scotland, hath in his Preface a remarkable passage touching this argument: In a day of humiliation, Says he, even wicked men have affections stirring in them consciousness of evil, guiltiness of mind, sense of wrath, astonishing and oppressing fears arising from the apprehension of near and unavoidable dangers, Are natural means to make even Pharaohs, Ahabs, and Ninevites mourn, and humble themselves before God. But in a keeping a spiritual rejoicing unto God, little or no help is to be expected from the Flesh: and that is one reason why commonly days of thanksgiving Are translated with much less affection, life, and savour, then days of Humiliation.
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.
In quolibet Peccato est Materialis ingratitudo ad God, 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.
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.
Non potest a•tem quisquam invidere & gratias agere quia invidere querentis & maesti est, grarias agere gaudentis. Seneca de Beneficence lib. 3. c. 3. Omnibus his Vehementius & More urgently malum est invidia Quae nos inquietat, dum compara•. Hoc mihi praestitit, sed illi plus, sed illi maturius. Id. de Beneficence lib. 2. c. 27, 28.
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.
Non patitur aviditas quenquam esse gratum, Nun; uam cuim improbae Spei quod datur satis est. Eo marjoram capimus quo marjoram venerunt: multóque concitatior est avarit•a in magnarum opum congestu collocata. Ʋt Flammae Infinite acr•or vis est, quo ex Major incendi• emicuit. Aeque ambitio non patitur quenquam in 〈 ◊ 〉 Mensura honorum conquiesccre Quae quondam His 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. Seneca de Beneficence lib. 2. c. 27, 28. Praeter hanc Causam Others quoque sun• Quae nob•• m•rit• non Never 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 At Home est, vile est. Sequitur autem ut ubi quod acceperds leave novorum Cupiditas fecit, author quoque, orum non fit in Precio ▪ Id. de Benes. lib. 3. c. 3. Cuduca memoria est future imminentium. Id. Ibid.
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.
Neque absolvimus illud, sed cum Difficult esset incertae rei aestimatio, Tantum odio damnavimus, & inter ea reliquimus, quaead Vindices deso• mittimus. de Benef•. 3. c. 6.
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.
Amore benevolentiae est affectus quo nos totos God tradimus, & volumus, atque conamur ut omnia ipsi deferantur Quae pertinent ad His gloriā. Apocalypse 4.10.11. 1 Cor. 10.31. Medul. Theology. li. •. c.7. Thebes 13.
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.
Dico ego vobis, quoniam Pro meo Sapere, nihil ita displicet God, Especially in filiis Gratiae, in hominibus conversionis quemadmodum ingratitudo. Bern. de misericordiis, Sermon 2.
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.
Erunt Homicidae, tyranni, fures, Adulteri, raptores, Sacrilegious, proditores. infra ista omnia Ingrateful est, nisi quod omnia ista ab i•grato animo sunt, fine quo vix ullum magnum facinus accrevit. Sen. de Beneficence lib. 1. c. 10.
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.
Et fortè hoc etiam Clementia esse videtur ingratis negare quod postulant: necontingat nobis ut tanto Gravius de ingratitudine judicemur quanto magis accumulatis Benefits ingrati probabimur extitisse. Ergo mi scri•ordiae Rest est, in hac p•rte subtrahere miscricordiam. Bernard. contra pessimum Vitium ingratitudiuis. 495. D.
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:
Huic ingrate qui Benefits fraudator est, & in hanc partem procubnit animo, non magis Dabit beneficiton, quam decoctori pecumiam credit Or depositum Committit ei qui iam Pluribus abxegavit. Sen. de Beneficence lib. 4. c. 26:
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.
Never non perit quod datur ingrato. 148. Omnino enim sola nos à profectu conversationis Impediment ingratitudo nostra dum quodammodo amissum reputans Giver quod Ingrateful accepit, cavet sibi de caetero ne tauto plura amittcret quanto plura conferret ingrato. Ibid 406.
