THE WORKS OF Heaven upon Earth: OR The Eccellencie of Praise and Thanksgiving, in part displayed IN A Sermon, enlarged into a Treatise, Preached at Taunton in the County of Somerset May 11. 1648. Being the day set apart for the Annual Commemoration of the Deliverance of that Town, by the Relief which they received on May 11. Anno 1645.  
By HENRY JEANES Minister of God's Word at Chedzoy in the same County.  Psal. 102.18. 
This shall be written for the Generation to come, and the People which shall be created shall praise the Lord.  
LONDON, Printed by G. D. for Francis Eglesfield at the Marigold in Paul's Churchyard, and are to be sold by George Treagle in Taunton. 1649.   

TO THE Right Worshipful ROGER HILL late Major, the COMMON-COUNSEL with all other the well-affected Inhabitants of the Town of TAUNTON.  
WHEN I was prevailed with for the preaching of this Sermon, I was so far from having the least thoughts of making it public, as that I did not so much as suspect, or fear an invitation thereunto. And when I received intimation that it would be expected from me, I yet fully resolved to resist the utmost violence of importunity; and I had done so (although as it is said of Elisha, 2 Kings 2.17. I was urged till I was ashamed) but that it was objected to me, That this my denial was unsuitable to my Sermon: for the scope of that was to quicken unto the love and practise of Thanksgiving; in the pressing of which, if I were serious & in earnest, how could I with hold that which you desired only as a testimony and help of your thankfulness; If thanksgiving were so excellent and divine a duty, why would I not (having a Call from such as I acknowledged godly and judicious) further it by my pen as well as tongue? This argument I confess won upon me, and hath drawn from me more than a conformity to your desires; for that which was but a Sermon, I have enlarged into a Treatise. If God shall honour and bless it so far as to make it instrumental in stirring you up unto a zealous and sincere practice of this glorious and heavenly duty of thanksgiving, I have my end. But now if it should meet with a contrary issue, if you should be unmoved thereby, and not withstanding it, remain unthankful, or else cold and remiss in your thanks, the grief will be mine, but the danger yours. For this small Tractate will be one witness and aggravation of your unthankfulness, john 12.48. And besides, such an entertainment of it, will be very unagreeable to the argument by which you persuaded me; nay, it will argue that your obstinate earnestness for the publication hereof, proceeded rather from curiosity and vainglory, then from a religigious desire to be quickened unto, and assisted in your praises. But to use the expression of the Apostle, Heb. 6.9. I am persuaded better things of you, and things that accompany salvation, that are answerable to such a salvation as this of yours. In confidence of, and prayer for which, Irest,  
Yours to serve you in the things of Christ, HENRY JEANES.   

Gentle Reader, I desire thee to amend with thy pen, these grossest escapes of the Printer: for they are such as spoil the sense. As for others, I leave to thine own correction.  
PAg. 9 line 7. for universal read unusual. line last, blot out the second it. marg. for Morteni r. Mortoni. p. 11. marg. for Pala r. Rada. p. 12. l. ●. blot out 〈◊〉. p. 13. marg. for ldas' r. laudas. for ldare r. laudare. for desi r. desinis. p. 16. l. 3. blot out and. p. 22. l. 7. for ordering r. bordering. l. 8.9. for cognitionem r. cognationem. p. 24. marg. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 26. l. ●9. for 87. r. 37. p. 2●. l. 17. for Phil. 2.29. r. Phil. 1.29. p. 29. l. 8. for intention r. intention. p. 31. l. 2. for he r. she. l. last, for part r. past. p. 35. l. 29. add Acts 20.35. p. 38. l. 9 for peaceless r. peerless. p. 41. l. 7. for undeniable r. undeniably. p. 42. l. 32. for operation r. opposition. p. 43. l. 30. for ignorance r. ignorant. l. 21. for forgetfulness r. forgetful. p. 44. l. 12. for many r. in any. p. 48. l. 29. for mallet r. malis. p. 54. l. 18. add of after the first love, and blot out the second love. p. 56. l. r. for love r. law. p. 65. l. 8. for dispose r. dispossess. p. 73. l. 29. for incoation r. inchoation. p. 74. l. 24. for not r. our. p. 75. l. 30. for intensive r. extensive. p. 72. l. 4. for desire r. deter, as also another, p. 75. l. 3. for more r. most.   

Imprimatur, JOHN DOWNHAM. Decemb. 4. 1648.   
PSALM. 92.1. 
It is a good thing to give thanks unto the Lord, and to sing Praises unto thy Name, o most High.  
The words are so full, and entire in themselves, as that we may look upon them absolutely, setting aside their Coherence with the following. And they are so plain as that they need not either Analisis or Explication: Therefore without farther prefaceing, I shall presently betake myself unto the Proof of that Point, which is the Themes of the whole verse, the excellency of Praise or Thanksgiving.  
Gratitude is a noble grace, Thanksgiving or Praise an excellent Duty.  
YOu have it elsewhere affirmed, as Psal. 54.6. and Psal. 147.1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. a good and amiable grace.  It is good to sing praises unto our God, and Praise is comely. The word translated comely denoteth (as Aynsworth observeth on Psal. 33. v. 1.) a fair and comely grace, for which a thing is to be liked, or desired. The Apostle expresseth 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 spiritual Incense of prayers and praises is rich & precious a golden and a royal thing. Man's tongue is his Glory, as plainly appeareth by comparison of Psal. 16.9. with Act. 2.26. for my glory shall rejoice Psal. 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 employed in the glorifying of God wherein stands man's highest praise and glory, Mere speech is the glory of all men above the dumb and unreasonable creatures; eloquent speech is the glory of the learned, above the ignorant: but Gracious speech, the speech of prayer, and praise, is the glory of a David, of a Christian, above all mere natural men.  
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.  
First from the synonomous Titles, or appellations of it which are very high and honourable. It is an honouring, blessing, magnifying, glorifying, and exalting, and extolling of the infinitely-blessed, great and glorious God, not by way of efficacy, for so his glorious name is exalted above all blessing and praise. Nehem. 9.5. His glory greatness and blessedness are infinite, and therefore uncapable of either addition or dimunition; 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: unto which yet thereby there can be no more real accession, than there is unto the brightness of the Sun by reflection of its beams, from a wall or glass.  
Secondly, from the Subject of it, which in Paradise was Adam in his estate of innocency, in Heaven is the manhood of Christ, the glorious Angels, and the spirits of just men made perfect, in Earth the Servants and Saints of God, all those that seek and fear him, Psal. 22.26. Psal. 113.1, Psal. 135.20. Psal. 145.10. All those that are of the Fountain of Israel, Psal. 68.26. 
River in Loc.  that is who are children of the Promise, borne after the spirit, like Nathanael, true Israelites indeed, Jews inwardly whose praise is not of men but of God. Rom. 2.29. By Adam's 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 music of thanks. But though the first instrument that God made for this, was cracked; yet God would not have this great and glorious work to die upon the earth; but, that still there might be a people set apart for his praise, he purchased, his church by the unvaluable blood of his son. Isa. 43.7. Every one that is called by my name, I have created for my glory, I have form him, yea, I have made him, vers. 21, This people have I form for myself they shall show forth my praise. The latter words expound the former. To be form for God's self, is to be form for to show forth his praise. The Church was made, form, created for God's glory to show forth his praise. For this work the Church is exalted by many unspeakable privileges above the rest of mankind, 1 Pet. 2.9. ye are a chosen generation, a royal preisthood, 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, and of all those dignities, which God hath conferred upon her.  
But now (that there may be no mistake) we must distinguish betwixt an Obligation unto, and an Acceptable performance of the duty. The Obligation lies upon all: because, first, the Command is general, and exempts none. Psal. 150.6 Let every thing that hath breath praise the Lord. Secondly, God's mercy is universal, and reacheth unto all. Psal. 145.9. But now if we speak of a due and acceptable Performance of the duty, Praise, as the Psalmist saith, waiteth for God in Zion. Psal. 65.1 which words may be expounded by those of Paul, Ephe. 3.21. unto him be glory in the Church. Gratitude is a grace seated in, and Thanksgiving a duty performable by only the true and genuine members of the Church mystical, the body and fullness of Christ. Ephe. 1, 23. and this appropriation of the duty unto the Church might be signified by the very Name that was given unto that tribe, which was in an especial manner a type of the Church, It was called Judah that is, Praise. However than all men are obliged unto the duty by the generality of Gods both command and mercy, yet they only who are truly Church members and so members of Christ are enabled for and accepted in performance of the duty.  
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, and so none but they can make this music. All others are out of Christ, and without him, severed from him, we can do nothing saith our Saviour. Joh. 15, 5. in this or any other duty. 
Tract. in joan. 81. De Verbis Apost. Serm. 13.  Lest any s●ith Austin by occasion of those foregoing words in the same verse, He that abideth in me, and ●in him, bringeth forth much fruit, might conjecture that the branch which did not abide in Christ might bring forth of itself, some, though but a little fruit; Christ doth not say without me ye can do but a little or a small matter, or without me if ye do any thing it will be with a great deal of difficulty: but without me ye can do nothing at all. A spiritual knowledge of God and his mercy is as you shall here anon a root of Thanksgiving. The unregenerate then cannot but be unable for it who have their understandings darkened Ephe. 4.18. Now as Doctor Feild notes out of the book called Destructorium Vitiorum, 
Feild of the church. p. 254.  though a man may know in the dark the length, breadth and other dimensions of a thing; but not whether it be fair, or foul, white, or black: so however wicked men in that dark condition, and obscurity of discerning into which sin throws them, may find out that there is a God, and that he is the beginning, and cause of all things, yet they cannot know how fair, how good, how merciful, and how glorious he is, that so they may love him etc. praise, and thank him, unless they have an illumination of grace. To propound God's glory as the highest end is required in all true thanksgiving, and therefore unregenerate men, have no ability for the work, 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, for that absolute goodness which he hath in himself. The highest kind of love that they can reach unto is a Love of Concupiscence whereby they desire to make use of God to serve their own turns. Their love of God is but a circular love that gins and ends in themselves, in their own commodity and benefit. Real and sincere thankfulness calls for the soul, the tongue and the life. And neither souls, tongues, nor lives of the unregenerate can bear a part in this duty. Not their souls, seeing every imagination of the thoughts of their hearts (the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not only imaginations but also the purposes and desires) are only evil continually Gen. 6.5. not secondly their tongues Mat: 12.34. O. Generation of Vipers how can ye being evil speak good things. Not their lives, A corrupt tree cannot bring forth good fruit. Mat. 7.18.  
Secondly, as the Saints only have gifts and abilities for the duty, so they alone find acceptation in it. To give thanks saith Paul, is the will of God in Christ Jesus concerning you. 1 Thessa. 5.18. that is as Zanchy expoundeth the words. Towards you who are in Christ Jesus from such only 'tis the acceptable will of God, that is by a Metonymy, 
junius Willet on Levit.  an Object which will please and delight his will. In Peace offerings the sacrifices were to be eaten, as, pure. Levit. 7.15. so Pura a Puris, both the sacrifices, and the sacrificers were to be free from any legal or ceremonial uncleanness, or pollution, vers. 19.20, 21. To teach, That as the expressions of thankfulness, so the persons of the thankful were to be holy. If he that did eat of the flesh of the Peace-offerings were Levitically unclean, he was to be cut off: Thereby intimateing the unacceptablenesse of our thanksgiungs if tendered by one morally unclean; whose uncleanness is unmortified, who indulgeth himself in the love, and practise of his lusts, and corruptions. Amos 5.22, 23. Every such a man is a child of wrath, Ephe. 2.3. an object of God's vindicative wrath, a wrath of malediction and if his Person be hated and accursed by God, how can his praises be accepted with god? He is a corrupt tree and therefore all his thanks are corrupt, rotten and stinking in the nostrils of God. He is in the flesh and in an estate of infidelity; now they that are in the flesh cannot please God, Rom. 8.8, without faith 'tis impossible to please him. Heb. 11.6. All his sacrifices, his sacrifices of praise; all his prayers, his prayers of thanksgiving, as well as petition are an abomination unto the Lord. Prov. 15.8. and 28.9. He will spread the dung of them upon his face. Mal. 2.3. He will regard them no more, than the cutting off a Dog's neck, 
Dickson & new Annotat.  than the offering of Swine's blood, than the blessing of an Idol, Isa. 66.3. The Apostle in Heb. 6.1, terms all works that go before repentance, and conversion, Dead works: because they proceed from a dead principle, from a nature dead in sins, and trespasses; because they make liable to death, they deserve death. Now to argue from the general to the particular, it followeth therefore; that the praises, and thanks of unregenerate men, which go before their repentance, and conversion, are but a dead work, only the carcase, and form of praise and thanksgiving, as coming from dead hearts, and affections and being so fare from finding favour, and acceptance with God, as that the wages of them is death. Although then they be very forward, and seemingly zealous in their praises and thanks, though they be very elaborate, and make great flourishes in their celebrations of God mercies: yet, to use the similitude of chrysostom applied by him to the works of the wicked in general. All this is but like the Relics of the dead wrapped up fairly. We ourselves reckon it no credit but a disgrace rather, to be praised by base and unworthy men. Paul was grieved with the praises that the damsel possessed with the Spirit of divination gave him and Silas. Act 16.16, 17, 18., And will God then, think you, be well pleased with those prayers that come from impure, mouths, and unsanctified hearts? or will he not rather account them dispraises? a stain, 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, and commanded him to hold his peace. Luk. 4.33, 34, 35. In like manner, though not in so high a degree, he deeply distasteth and disrellisheth all praises, and thanks which come from those that are of the Devil. 1 Joh. 3.8. children, limbs of the Devil. Act. 13.10 who commit sin make a trade of sinning, obey sin in the lusts thereof. For their most glorious praises are so fare from exaltation of Gods most holy Name, as that they are a profanation and pollution thereof.  
Thirdly, In a third place. The excellency of the duty may be gathered from the excellency of its object, and that in the text is the name of God. It is a good thing to sing praises unto thy Name. Now the name of God is great, terrible, and holy. Psal. 99▪ 3. glorious. 1 Chro. 29.13. Exalted above all blessing and praise. Nehem. 9.5. Excellent above the Earth and heaven. Psal. 8.1. Psal. 148.13. But to speak distinctly Gods mercies, and benefits, are the object of thanksgiving, his excellencies, and perfections of praise. So then thanksgiving looks upon that which is most amiable, sweet, and lovely in God's attributes, and works, his tender mercies that are over all his works. Psal. 145.9. that are as great as the heaven is high above the earth. Psal. 130.11. And that which respects so sweet an object cannot possibly be unlovely. Praise regards what is most admirable in God's nature, and works, 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 fearful in praises doing wonders. Exod. 15.11. 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; Those works of thine for which thou art to be praised are fearful, terrible, and wonderful. The latter words doing wonders, explain the former, Fearful in praises. God is therefore fearful in praises: because he doth wonders. Regard is had unto that great, and dreadful execution of judgement upon the Egyptians in the foregoing chapters. But the expression upon good ground is appliable unto all the marvellous works of God. Now that which respects so glorious an object, cannot possibly be inglorious, that cannot but be an admirable duty which is whole  taken up with those works of God, that deserve dread and wonder.  
Fourthly, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 3. Top. 2. c. text. 〈◊〉.  difficulty is an argument of excellency and how difficult the duty is may be collected from that interrogation of the Psalmist. Psal. 106.2. Who can utter the mighty acts of the Lord? who can show forth all his praises? which may be resolved either into a Negation or Restriction. Few or none can utter the mighty acts of the Lord, can show forth all his praise; few can do it in an acceptable manner, and none can do it in a perfect manner. 
* Reynolds on Hosea.  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. Psal. 90.11. Isa. 53.1. Without a full confession of mercies it is not possible to make either a due valuation of them, or a just requital for them. And how impossible a thing it is, fully to recount mercies you may see Psal. 40.5 Many, ò Lord, are thy wonderful works which thou hast done, and thy thoughts which are to us ward, they cannot be reckoned up in order unto thee: If I could declare and speak of them they are more than can be numbered.  
But the difficulty of the duty, may yet farther be proved from the fifth proof of its excellency, the comprehensiveness of it. It is a very wide and comprehensive duty whether we regard its Elicite or Imperate acts: Its Elicite acts, those which immediately flow from the grace or virtue of thanksgiving, viz. Observation, Confession, Remembrance, Valuation, Retribution, are things of a very large extent that take up the whole heart. Psal. 9 1. Psal. 138.1 Nay the whole man, all his parts and all his powers. But it's Imperate acts, those which are performed by its command, and more remote influence comprehend the whole compass of obedience all works of Religion concerning God, of charity and, Justice towards both, our brethren, and ourselves. 
* Willet, junius.  Peace-offerings were never offered alone but always joined with other sacrifices. Judg. 20.26. and 21.4., 1 Chron. 21.26. Thereby showing that thanksgiving if it go not to the constitution of, it hath yet a necessary 
* Vid. Morteni Antidote. contra Merita. 19 c. sect. 4.  connexion with and relation unto all our spiritual sacrifices, all our duties. Austin makes the whole duty of man to stand in this,  anima non sit ingrat● deo, that the soul be not unthankful to God. Vrsinus 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 &c, Ho thought it seems that gratitude comprehended all these. The title of the book of Psalms is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the book of praises and yet it compriseth all subjects belonging to Divinity. No point of Doctrine almost but is handled; no duty but is pressed therein. The whole Body of Divinity belongs to the praise of God. What is there Speculative therein, but sets forth some matter or argument of prase What is there Practical therein but is an expression, and fruit of the praise of God. Even 
* Hujus virtu tis materia tam late patet quàm Vita. de Benef l. ●. c. 19  Seneca tells us, that the matter of this virtue is as broad as our lives. There is little difference betwixt the praising, and glorifying of God, and glorification of God comprehends in general, Fructification, or obedience. Joh. 15.8. Herein is my Father glorified that ye bear much fruit, Phil. 1.11. The fruits of righteousness are by Jesus Christ unto the praise and glory of God. More particularly. Confession of sin. Josh. 7.19. My son give glory to the Lord God of Israel and make confession unto him. Repentance; Rev. 16.9. They repent not to give God glory. Faith. Rom. 4.20. He staggered not at the promise of God through unbelief: but was strong in faith giving glory to God. Martyrdom. john 21.19. Signifying by what death he should glorify God. The Apostle having exhorted to give thanks in every thing 1 Thes. 5.18. backs it with this motive, For this is the will of God etc. which (why may we not interpret thus) This is the sum or abridgement of Gods revealed will.  
Sixthly, The excellency of thanksgiving may be inferred from the worth of its Causes. I shall instance but in five. Faith in, and Love of God, spiritual, both Knowledge of, and Joy in God, and his mercies, Humbleness, Meekness of mind, or brokenness of heart. These excellent and precious graces do produce thanksgiving, and therefore cannot but derive unto it somewhat of their perfection and excellency.  
First then, Faith is a cause of thankfulness. Psal. 106.12. Then believed they his word, they sang his praise, Their singing of his praise was an effect of belief of his word. The Psamist hath regard, as appears plainly by the coherence unto Exod. 14.31. and 15.1. 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. First Faith unites with God and Christ, and a soul that is one with God and Christ, apprehends itself interessed in their honour, and glory: the advancement of which, it answearably desireth and indeavoureth. Secondly, Faith is a selfdenying grace, it carrieth a man out of himself unto God and Christ, and therefore carrieth away all honour, and glory from a man's self unto God, and Christ, Now faith hath by Peter the Epithet of Precious, expressly given unto it. 2 Pet. 1.1. And precious it is in regard of its object Christ, his precious truths and promises; In regard of its effects or offices. For it unites with God, and Christ. Justifieth our persons before God, Purifieth our hearts, works by love, that is, it is a means of the increase and exercise of Love, and all other practical graces; it stirreth them unto, and forwards them in their operations, and is therefore called the Root the Queen, the Empress of all other graces.  
Secondly, A second cause of thankfulness is Love of God. The Schoole-m●n distinguish of a twofold love one of Friendship, another of Concupiscence according to both 
* Aquin. 1 ● 2 ae. Quest. 26. art. 4. Scot l. 2. d. 6. q. 2. n. 3. Faber Favent. padae.  Aquinas, and * Scotus. A Love of friendship regards the object unto which we wish or desire good A Love of concupiscence respects the good which we wish, or desire unto the Object loved with the love of friendship: and 
* 2 da. 2 dae. q. 23. art. 1.  thus, to use the instances of Aquinas. We love Wine, an Horse, or any thing else, by which we ourselves, or any other thing we love with the love of friendship n●y be advantaged, or delighted. Now it is as impossible that the love of God which is but of concupiscence should produce thankfulness. For, first, 
* Faber Faventi. l. 2. d. 6. q. 2. d. 32.  that is a love of a thing propter aliud, and in ordine ad aliud for something else in order, or in subordination unto some other thing. Now, that which goes about to make God any way subordinate is so fare, from working his praise, as that it is an attempt to un-God him, to rob him of that honour, and glory which is essential to him. Secondly, true thanks, and praises are terminated in God, now, as 
* Amor concupis●entiae dicitur inclinatio appetitus in bonum, non secundum se & ut in terminum, sed ut relatum ad alterum vel ut alteri applicandum seu applicatum. Tom. 2. didst 3. q. 2. punct. 1.  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 friendship, 
* Aquin. 22. 2ae q. 33. art. 1.  our love of Wine and horse stays not in the goodness of Wine, or horse, but respects the use thereof by ourselves or friends. We wish our Wine, our Horse good, but 'tis, in reference to ourselves, or our friends that we or they may have: the use, service, or benefit of this their goodness. That love of God then which is but of concupiscence is terminated not in God, but in ourselves, in that advantage which we desire to reap by, in that use which we desire to make of him. This love than is more desirous, and studious of our own good, than God's glory, and therefore cannot beget thankfulness, which principally minds the exaltation of God's glory. But now the very height of praise, & thanksgiving is an effect of that love of God which is called a love of friendship: for that is a love of God principally for his own sake, and therefore subjects unto his glory whatsoever is finite, and created. This love makes God subordinate unto nothing, and an acknowledgement of the unsubordinatenesse of God, is the greatest glory that a poor creature can give him. This love of friendship, as Aquinas observeth out of Arstotle, is a love of Benevolence, whereby we wish, or desire good unto the object loved. He then that loves God with the love of friendship, loves him with a love of Benevolence, and to love God with a love of Benevolence is to wish, and desire all possible good unto him. Now our goodness, saith the Psalmest, extendeth not unto him Psal. 16.2. viz. otherwise then by way of praise, declaration, glory and acknowledgement. The love of God than that is of benevolence inclineth to desire, and endeavour the bringing of all possible praise, honour, and glory unto him The Apostle speaking of this love, saith that it seeks not her own. 1 Cor. 13.5. that is principally. If then we love God with this kind of love, we will not seek our own, we will more zealously, and diligently seek the advancement of God's glory, than the profit, pleasure, honour, credit, and reputation of ourselves. 
* Amas et l●das definis l●dare si desir amare. Aust Psal. 85.  If we love God with all our hearts, with all our souls, with all our mights, we will set a higher value upon his glory, and praise, then upon the whole creation And therefore rather than his glory, and praise should run any hazard, will resolve to undergo the utmost extremities. Love of God you see is a cause of praise, and thanksgiving; 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.  
Thirdly, A third cause of thankfulness is a spiritual, and experimental knowledge of God, and his works of mercy, and deliverance A thankful man must praise God for them, and therefore he must be acquainted with them. He must distinctly, and lively blazon out the specialties of them, and therefore he cannot be ignorant of them David was sensible that he could neither have a thankful heart, nor thankful lips without knowledge not a thankful heart. Psal. 119.7. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgements: not thankful lips Psal. 119.171. my lips shall utter praise when thou hast taught me thy statutes. 
* Psa. 68 v. 24.26. compared.  An open mouth to praise God for benefits presupposeth ever as its cause an open eve, an enlightened understanding to behold the name of God written upon it, as a token of his love, Now knowledge is a very precious grace, that wonderfully beautifyeth, and inricheth the mind of man, and therefore compared by Solomon to silver, and hid treasure. Prov. 2 4.  
Fourthly, A Fourth cause of praise and thanksgiving is spiritual Joy that cometh chiefly from a fight, and sense or relishing of God's love, and goodness in mercies. This will be evident, if you will compare my text with the 4 verse of the Psalm; for than you shall see that the Psalmist there setteth down the ground, or reason why he thought giving of thanks, singing of praise so good, and excellent a thing. For thou Lord hast made me glad through thy work. v. 4. viz. of mercy, and deliverance. A rejoicing 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. And indeed it is impossible, but that praise, and thanks should be the effect of spiritual joy in mercies. How can a man be unthankful for mercies, which witness and seal up Gods special love, 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, as with marrow, and fatness etc. And how can such an one, but be excited unto thankfulness I Psal. 63.5. My soul saith the Psalmist shall be satisfied as with marrow, and fatness, and then my mouth shall prayso thee with joyful lips. 
* In the ring of graces, Faith is the diamond, Joy the sparkle of the diamond. Arrowsmith, on 1 Sam. 7.12.  Now the excellency of joy is set forth Psal. 97.11. Light is sown for the righteous, and Joy for the upright in heart. The latter part of the words expound the former, and show that by the Light sown for the righteous, is meant Joy. And indeed 'tis usual in Scripture for light to be put for joy, Hest. 8.16. Isai. 50.10 Now light is of all sensible qualities the brightest, and most glorious.  
Lastly, Humbleness, Meekness of mind, brokenness of heart is a cause of thankfulness. An humble, contrite and penitent soul, will debase itself, lay itself low before God, it will disclaim all desert of the meanest mercies. And that's the way to value mercies to exalt, and extol God aright: such a soul will challenge to itself nothing but sin, and impotency; and therefore it will not dare to finger any part of the glory, honour, and praise which is due unto God. Now for the excellency of rhis humility, meekness, and brokenness of heart, I shall allege but these few following places of Scripture. Psal, 51.17. The sacrifices of God are a broken spirit, and a contrite heart, o God, thou wilt not despise. The Psalmist, alludes (thinks some) unto spices which are most fragrant when pounded, and bruised; so are our hearts most pleasing to God when broken with spiritual sorrow. 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. A broken and contrite heart thou wilt highly value, and prize, and so much may be gathered, for that it is called not only the sacrifice of God in the singular number, but the sacrifices of God in the plural, to denote that it was instead of all levitical, or ceremonial sacrifices, mentioned in the foregoing verse, more acceptable unto God then all of them. Isai. 57.15. Thus saith the high and lofty one that inhabiteth eternity, whose name is holy, I dwell in the high, and holy place, with him also that is of a contrite, and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Isai. 66.2. To this man will I look that is of a poor contrite spirit, and not with a bare Intuitive look, but with a look of Love, and Respect. If you compare the words with the foregoing verse, and heed the Antithesis hinted by the Particle, But, it will be obvious to infer, that a poor and contrite spirit is God's place of rest, his temple, and sanctuary. A meek spirit is termed by Peter an Ornament of great price in the sight of God. 1. Pet. 3 4.  
The worth of praise, and thanksgiving may seventhly, be concluded from the acceptableness thereof to God. To praise the name of God with a song, to magnify him with thanksgiving shall please the Lord better, said David, than an Ox, or Bullock that hath horns, and hooves. Psal. 69.30, 31. An Ox or Bullock that hath horns, and hooves is taken by a Synech d● he of the part for the whole for all ceremonial sacrifices and external rights under the old Testament whatsoever: and from David's preferring of praise, and thanksgiving unto them, we may by way of Analogy, and Proportion infer the pecular gratefulness, and singular acceptableness thereof unto God above all that is positive, ceremonial, or ritual in the worship of God under the new testament, as Baptism, the Lords Supper, and discipline etc. 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 etc. The will of God is paraphrased; Res deo accepta, et quâ in primis delectatur, a thing acceptable unto God, wherewith he is espicially delighted. 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.  
Secondly, Because in a peace-offering a female was accepted, Levit. 3.1. which might be to signify, that the weakest expressions, which are clothed with thankfulness find with God, not only allowance, but also favour and gracious acceptance. Gratitude ennobleth the meanest presents, the smallest services unto both God, and man.  
Thirdly, That praise and thanksgiving is a thing which God liketh very well of, may be gathered from comparison thereof unto the most pleasing, and delightful objects of the senses. As First of Hearing Cant. 2.14. Let me hear thy voice saith Christ to his Church, for sweet is thy voice; and the voice 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 Taste. Cant. 7.9. The roof or as Aynsworth translates it, the Palate of thy mouth shall be like the best wine, that goeth down sweetly etc. And the Palate, as he observeth upon the place, is an instrument, not only of taste, but also of speech. This latter use, saith he, seemeth here to be meant, that the Palate, to wit, by a Metonymy, her speech should be like the best, or most excellent wine. Now the speech of the Church, gracious speech comprehendeth not only her doctrine, and prayers; but also her praises and thanksgivings. A Peace-offering is termed Levit. 3.11. food, or bread unto the Lord: it is the food, or bread of the offering made by fire unto the Lord▪ the meaning is, God taketh delight in it, as man doth in his meat, when he is refreshed thereby. Numb. 28.2. Ezech. 44.7.  
Thirdly, of Smelling in Rev. 5.8. The Prayers of the Saints are termed odours, or incense; and there are two sorts, or kinds of prayer: the prayer of Petition, and the prayer of thanksgiving. Levit 3.5. A peace-offering is of a sweet savour unto the Lord. Aynsworth 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 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.  
Fourthly, How wonderfully acceptable this duty is unto God may be scene from God's jealousy of it, his unwillingness to communicate it. God hath dealt with us as Potiphar with Joseph. Gen. 39.9. There is none greater in this house than I, saith Joseph, neither hath he kept back any thing from me; but thee, meaning his Wife. God hath made man his Viceroy upon earth, there is none greater in this house than he, 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, and all its graces, and comforts, things present, and things to come 1 Cor. 3.22. this present world, and the world to come Heb. 25. The earth and all the fullness thereof, heaven, and all the glory, and happiness thereof: but now his praise, and glory is a thing so dear unto him, of which he is so tender, and even jealous, as that he will at no hand part with it Isai. 42.8. My glory will I not give to another, neither my praise to graven Images He freely, and fully bestoweth on us the benefit, comfort, and sweet of mercies, but the praise, and glory he reserveth wholly, and altoget her for himself.  
Fifthly, And lastly. The clearest proof of God's acceptation of it, is his proposal of it, as an end of his conferring mercies, and deliverances: for which we have out of Psal. 30.11, 12. a most pregnant proof, Thou hast turned for me my mourning into dancing, thou hast put off my sackcloth, and girded me with gladness, to the end that my glory may sing praise unto thee, and not be silent, o Lord, my God. God's glory, and praise is the end of all his works, the greatest of his works the work of Creation. Rom. 11.36. Prov. 16.4. The Lord hath made all things for himself. 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. Isai. 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. Isai. 60.21. Ephe. 1.5.6.11, 12.14. Now the end of working is by the agent most desired. 
* In sine non adhibetur aliqua mensura sed solum in ijs quae sunt ad sinem Aquin. 2a. 2ae. 84. art 3.  Performance of this duty then or the result thereof God's glory being the end of God works, especially of his works about so beloved an object, as the Church, cannot but be highly valued with God. The value of that duty must needs be unvaluable which heaven aims at, which is the scope of any of the Lords either works or gifts. 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.  
Eightly, The Point may be made good from an application of the several sorts, or kinds of goodness unto praise, and thanksgiving. It is Bonum, Honestum, jucundum, Vtile, an Honest, Pleasant, and Profitable good.  
First, it is an Honest, or 
* Quid tam lauda isle, quid tam aequaliter, in omnium avimos quam referre bene meritis gratiam Senec. de Benef. l. 4. c. 16. Quid est hovestius quam gratumesse! 〈◊〉 ●19.  virtuous good unto which we are engaged by many several virtues bp Religion, Charity, Justice, and Fidelity.  
First by Religion which inclineth to performance of those things that carry direct, and immediate honour, and glory unto God. And God himself tells us, Who so offereth praise, glorifieth, or honoureth him. Psal. 50, 23, Indeed, other graces, and duties look unto God's honour, and glory too, but none so fully, so expressly, as this, because 'tis its proper and peculiar office to honour God in all his attributes.  
Secondly, by Charity, For that as a●ppeares by our Saviour's opening the full extent thereof Mat. 5.43, 44. obligeth 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 lose ourselves in the love, admiration, and praises of a God, whose mercies towards us are so unspeakable, so unconceivable. Not to be ravished with such goodness is to be unthankful.  
Charity binds us to bless them that curse us, much more to bless God who continually blesseth us; 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. Much more to be overcome, and conquered with the riches of▪ Gods goodness, forbearance, and long suffering.  
Thirdly, by Justice. In 
* Keckerm. Hthick l. 2. ●. 5.  Moral Philosophy gratitude to men is made a branch of i●stice. And shall not thankfulness to God be so also in Divinity? Are we bound to men for their courtesies▪ and not obliged to God for his blessings. Ulpian defines justice to be, Constans et penpetua voluntas jus suum cuique tribuendi, that is a virtue which constantly and firmly inclineth to give unto every one his due, and right. And glory, saith the Psalmist, is due unto the name of the Lord. Psal. 29.2. Psal. 96.8. Aynsworth on Levit. 3.1▪ notes that a sacrifice of Peace-offerings is in the Original, a sacrifice of pay-offerings, or a sacrifice of payments. In our peace-offerings in our sacrifices of thanksgivings, we do but pay a debt unto God, now it is justice to pay men their debts, much more God his. Thanksgiving is both 
* Debitum Morale sive debitum Honestatis quod fundatur in honestate morali & debita● reclitudine virtutis quam quisque servare tenetur in suis actionibus quoe sunt ad alterum. Debitum Legale seu justitiae ad quod redden dum aliquis lege astringitur. Aquin, 2a. 2ae. q 80. Debitum Legale & ad quod exigendum alter verum jus & actionem moralem habet, & ideo ratione illius juris alius obligatur lege justitiae ad illud reddendum Becan. Sum. Theol. partis 2ae. p. 3. q. 1.  debitum morale, and debitum legale. First, debitum morale a debt of duty unto which we are tied by moral honesty in God's commandment. Secondly, debitum legale, or debitum justitiae, unto which we are tied by God's law, which God hath a full right to exact, and challenge, and that by virtue of our relation unto him, and our mercies received from him. First of relation to him, He is our father, and if I be a father, saith he, where is mine honour? Mal. 1.6. Secondly, by virtue of our mercies received from him. Every mercy is a strong obligation unto the payment of thanks; especïally such mercies as win us praise, and honour with men. Of every such mercy we may say as 
* Pro Marcello.  Cicero did in the like case, Quanta est in dato beneficio laus, cum accepto tanta sit gloria what praise, and glory is due unto God for the gift of mercies seeing upon our bare receipt, and possession of them, such praise doth accrue unto us. Our having of mercies renders us praise worthy: much more doth gods giving of them make his praise worthy. For, 'tis, saith the Lord Jesus, a more blessed thing to give then to receive. Act. 20.35.  
This deliverance for which you keep this Anniversary, hath made you honourable in the eyes of men: And is it not justice that it should gain from you an high esteem both of it, and its author, God. It hath made you, the delivered, famous, and renowned, not only in this Kingdom, but also in foreign parts. O then, how precious, and glorious should it render in your account, God the deliverer. Your enjoyment of the mercy hath purchased glory, and renown to you, o then, 'tis very just, and equal that Gods bestowing of it should procure glory, praise, and thanks from you. 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 Psal. 68.19. his showers of blessing Ezech. 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. Especially, if you add thereunto the consideration of the freeness of God's mercies, which are oftentimes beyond our hopes, and desires, without our prayers, and endeavours, without, ●ay against our deserts. Luk. 6.35. The highest is kind unto the unthankful, and to the evil. Christ hath received gifts for the rebellious Psal. 68.18. compared with Ephes. 4.8. Now as he in the 
* Teren. Phorm act. 1. Sc. 2.  Comedran,  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 pass, that great thanks must be given for payment of what is one's own, and due. O then, how deeply do free, and undeserved favours engage unto thanks, indeed they engage us unto thanks by an higher title, and bond then that of justice 
* 2a. 2ae. q. 80.  Aquinas makes thanksgiving to be▪ but a 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. Magnam, saith he, cum justitia cognitionem habet, perfectam tamen ejus rationem non attingit; It hath as all other potential parts of justice a kind of kindred unto, or alliance with justice, but yet it doth not perfectly reach the nature of justice, in quantum deficit in ratione debiti, in as much it cometh short of the dueness, debt, or right required unto ●ustice. But he is to be understood of thanksgiving unto men: for the dueness of thanksgiving unto God, falls no way short of the debt, or obligation of justice, but rather infinitely transcends it. 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 me Psal. 116.12. saith the Psalmist, that is, I can render nothing that is answerable unto all, nay to any of all his benefits.  
Lastly, we are obliged to this duty by the bond of Fidelity, which inclineth us to make good all covenants, and promises made with men, much more with God. Now the covenant of grace of which we have received the Seals, Baptism, and the Lords Supper, is a mutual covenant, 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 'tis a covenant of praise and thanksgiung. In reference whereunto, one of the seals thereof the Lords Supper, is called the Eucharist from the Greek word for thanksgiving, because one of its chief ends is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving of thanks, a thankful celebration, and commemoration of christs death, and all blessings flowing there from. 1 Cor. 11. 24, 25, 26.  
Secondly, 'tis a pleasant, and delightful good. The Psalmist expressly affirmeth as much in Psal. 135.3. Psal. 147.1. and the Prophet Isaiah opposeth the garment of praise unto the spirit of heaviness. Isai. 60.1.3▪ Spiritual joy, and pleasance is so essential unto this duty, as that Psal. 33.1. it is put for praise. Rejoice in the Lord, o ye righteous, for praise is comely for the upright. 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, and therefore may well by a Synecdoche of the part for the whole stand for all the duty.  
Lastly, It is a Profitable good. For it secures, and sanctisies mercies already enjoyed, and procures others, which are desired and expected.  
First, it secures them, it assureth them unto ourselves, & entayleth them upon our posterities, and nothing but unthankfulness shall be ever able to cut off the entail. Had it not been for unthankfulness Adam had yet remained in Paradise, the lapsed Angels in Heaven the dispersed Jews in the land of promise. The Jews have a saying, 
* Arrowsmith.  that the world standeth upon 3 things, the Law, holy Worship, and Retribution: by which I conceive they mean that the way to settle and secure ourselves in a quiet 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, and a thankful retribution for the mercies of God. Great blessings that are won, with prayer are saith a 
* Thomas Goodwin.  Divine of this Kingdom; worn with thankfulness. There is a passage of chrysostom in his first Homily unto the people of Antioch, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that proveth the thankful man to be no loser though he lose all that he hath. Hast thou says he, lost thy money? if thou art thankful, thou hast gained thy soul, and obtained greater riches, drawing unto thyself greater goodwill from God. Thanksgiving is so rich a jewel, as that it is able to countervail all losses whatsoever. It is, saith chrysostom in the Homily, but now cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a great treasure, an unperishing and undeprivable good, of which we cannot be plundered.  
Secondly, Thanksgiving sanctifieth, & as it were blesseth our blessings unto us. 
* Reynolds, Sanderson-  1 Tim. 4 4. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God, and prayer. We may put an enlargement on the words, and extend them farther than the creatures apppointed for nourishment, and apply them to all other mercies, We may say, Every mercy every victory, every deliverance is good, if it be received with thanksgiving: for it is sanctified by the Word of God, and prayer. Principally by the word, by the word of Gods actual power, and providence, command, and blessing by the word of promise, the covenant of grace, the gospel of salvation mixed with, and apprehended by faith Instrumentally, by prayer, as by the prayer of Petition in the obtaining, and enjoyment of mercies, so by the prayer of thanksgiving in the recognition of mercies. The word is the fountain of this blessing, and sanctification of mercies, and prayer, both of Petition, and Thanksgiving is God's ordinance for procurement, and application thereof unto us. To open this place a little more fully, we must inquire what is meant by the sanctification of mercies. 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. Mercies than 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. Thus meats and drinks are sanctified, when they are strengthened to feed, nourish, and refresh us. This degree of the sanctification of mercies, is common to the unthankful, as well as the thankful; 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. Mercies are then sanctified, when they come from a higher original then general providence, when they reach further than natural effects.  
1. When they come from a higher original then general and common providence, to wit, from the love of election, and the purchase of Christ, from a right of covenant or promise grounded thereon, from a right of inheritance derived therefrom. The Apostle Paul 1 Cor. 9.17. 
Reynolds Treat.  makes a distinction between a reward and a dispensation. If I preach the Gospel willingly, I have a reward; if against my will, a dispensation is committed to me. We may make application of the distinction to our present putpose. If mercies, victories and deliverances are received with thanksgiving, they are then enjoyed ex promisso, out of God's promise, as a reward, as additionals unto the kingdom of God, and the righteousness thereof: whereas unto the unthankful they are but dispensations enjoyed only ex largitate, out of patience and forbearance.  
2. Mercies are sanctified when they reach further than their natural effects, when they are lifted up unto the production of spiritual and supernatural effects, when they are made instrumental of sanctification and spiritual consolation.  
First, when they are made instrumental of our sanctification, when they improve our graces, quicken to duties, stir up holy and heavenly affections, when they help and further us in the ways of God. And thus all mercy's do● that are received, enjoyed, and used thankfully. Such mer. eyes are as glasses to discover and represent the wise and careful providence of God towards us, as steps whereby our souls ascend towards God in holy and heavenly contemplations and affections, as needles (to use the smilitude of Austin) to sew God and our souls together, as golden cords to draw us, and as Anchors to fasten us unto God. As the shining of the Sun on a garden of Spices, raiseth up a fragrant smell, as a shower of rain makes the Woodbine or honeysuckle, as also the Eglantine or sweet-briar Rose more fresh and sweet: so the Sunshine of mercies, and the showers of blessings, Ezek. 34.26. 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.  
Lastly, sanctified mercies are made instrumental of spiritual consolation, sound peace of conscience, joy unspeakable and full of glory, arising from an apprehension of a renewed and comfortable estate in such mercies, as also of a testimony of God's love by them, a discovery of the light of God's countenance shining through them on us in his Son Christ Jesus. A thankful heart looks on all mercies, the smallest, meanest mercies, as fruits of Gods special love, 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, than the vastest riches and possessions are unto the unthankful. Psalm 87.16, He finds and feels amidst his greatest wants, a purer, clearer, more unmixed, more satisfying gladness, than they can take in the greatest increase of their corn and wine. That is very remarkable which Luke records of the Primitive Christians, Acts 2.46, 7. in even their persecuted condition, They did eat their meat with gladness and singleness of heart, praising God. They therefore did eat their meat with gladness, because they praised God. The praise of God will make relishable the meanest and coursest far, a morsel of brown bread, and cup of cold water, etc.  
Thirdly, 
Vide Antidum Mortoni contra meritum, c 19 sect. 3.  thanksgiving and praise procureth at God's hands new mercies, which are expected and desired not in a way of justice, but only in a way of mercy and liberality, not out of desert of the duty, but merely in virtue of God's free grace, and promise in Christ Jesus. Against the merit of thanksgiving, I shall only allege these two Arguments, It is our duty, and Gods free gift. First, our duty, as appears by what we have spoken at large concerning the justice of it; and our Saviour commands us when we have done those things which are commanded, to say, We are unprofitable servants, we have done that which was our duty to do, Luke 17.9, 10. Secondly, 
* Illud quod sumus & quod habemus, sive sint boni actus, five boni habitus scu usus, totum est in nobis ex liberalitate divina gratis dante & conservante. Et quia ex dono gratuito nullus obligatur ad dandū amplius, sed potius recipiens magis obligatur danti. Idco ex bonis habitibus & ex bonis actibu● sive usibus, nobis à Deo datis, Deus non obligatur nobis & ex aliquo debito justitiae ad aliquid amplius dandii, ita quod si non dederit, sit injus●us, sed potius nos sumus Deo obligati. Durand.  it is Gods free gift, as all graces and good works are, 2 Cor. 3.5. Phil. 2.29. Phil. 2.13. Now free gifts oblige the receiver unto gratitude, and not the giver unto any further degree, or larger measure of bounty. But although thanksgiving cannot be Medium meritorium of mercies, it is yet of them Medium impetratorium, What is usually said of the prayer of petition, is appliable even unto the prayer of thanksgiving. It is the key of heaven, which unlocketh all the treasuries of God's mercies, both temporal and spiritual. Deliverance of ourselves, and overthrow of adversaries, is a mercy highly valued in these dangerous times, and what an influence praise hath thereon, you may see by comparison of Psalm 8.2. with our Saviour's quotation of the place, Matth. 21.16. David's words are, Out of the mouths of Babes and Sucklings hast thou ordained strength, because of thine enemies, that thou mightest still [or cause to cease] the enemy and the avenger. Now our Saviour rendereth strength, praise, Matth. 21.16. Out of the mouths of Babes and Sucklings thou hast perfected praise. 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 Church's adversaries. 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 joyful in glory, let them sing aloud upon their beds, let the high praises of God be in their mouth, and a two edged Sword in their hand, to execute vengeance upon the Heathen, and punishments upon the people, to bind their Kings with chains, and their Nobles with fetters of iron, to execute upon them the judgement written, etc. Of this strength of praise we have a notable example in the success of Jehosaphat against the children of Moab and Ammon, 2 Chron. 20, 21, 22. He appointed Singers unto the Lord, and that should praise the beauty of holiness, as they went out before the Army, and to say, Praise the Lord, for his mercy endureth for ever. And when they began to sing, and to praise, the Lord set ambushments against the children of Ammon, Moab, and Mount Seir, which were come against Judah, and they were smitten. It was not then you see without good reason, that Luther called the prayers and praises of Christians, their Artillery, and Guns. 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, and giving of thanks, Ephes. 5.18, 19, 20. Be filled with the Spirit, speaking to yourselves in Psalms, 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, and thanksgiving procure increase of God's gracious Spirit. Trumpeters delight to sound, and Musicians to play there, where they may have their music resounded back unto them by an echo: so doth God delight to bestow mercies where they are answered with an echo of thanks. The Sun beams in their passage through the air, have but a weak heat and light; but when once from some solid body they are reflected upwards, they then gain a great increase, or intention of both: so though God's mercies and our successes, and deliverances be at first but few and small, if they be reflected back unto God in songs of thanksgiving, how wonderfully will they be enlarged? The earth sends up those vapours to fill the clouds, which she received from them, and hereby she gains a constant supply of seasonable dews, and rain: so our returns of thanks unto God for mercies received from him, will draw down on us plentiful and refreshing showers of blessings, Ezek. 34 26. But similitudes only illustrate, 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.  
First, 
Vide D. Twisse Vind●grat. lib. 3. digress. 1.  from God's promises of mercies upon our thanksgiving, Matth. 25.29. unto every one that hath, it shall be given, and he shall have abundance. Unto every one that hath, that is, unto every one that useth, and improveth, as diligently, so thankfully unto God's glory, those Talents of mercy, and gifts of grace, which he hath received from God, shall be given a greater increase, and enlargement of those Talents, and gifts. Philip. 4.6, 7. If thanksgiving be joined unto prayer, and supplication, than the peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Psalm 67.5, 6. Let the people praise thee, O God, let all the people praise thee: then shall the earth yield her increase, and God even our own God shall bless us. Prov. 3.9, 10. Honour the Lord with thy substance, and with the first fruits of all thine increase; so shall thy Barns be filled with plenty, and thy presses shall burst out with new wine. Now to honour God with our substance, is to praise him with our substance, 1 Sam. 2.30. Them that honour me I will honour. If we honour God ad extra, he will honour us both ad intra and ad extra. If we glorify and bless him declaratively; if we acknowledge him to be glorious, and blessed, he will glorify and bless us operatively, he will make us glorious and blessed. What shall be done to the man, said the King Ahasuerus to Haman, whom the King delighteth to honour? Hest. 6.6. we may apply the interrogation to our purpose, What shall be done to the Man, to the Town, to the County, to the Kingdom, which God the King of heaven and earth delighteth to honour? how honourable, glorious, and happy shall such a Person, such a Town, such a County, such a Kingdom be? For Gods honouring of us is not like the empty titles of honour amongst men, it carrieth reality with it, and comprehends all sorts and kinds of blessings. Because therefore God delighteth to honour the thankful, he will even study to heap mercies and successes upon them. 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, so that now no new tempest had hung over our heads, there had been an end, not only of our troubles, but also of our fears and jealousies. This annual commemoration of your deliverance, if there be vigour and life in it, and if it do not degenerate into matter of form only, will render you honourable with God's people, not only of the present, but also of succeeding Ages; nay, it will make God himself to be a wall of fire round about your Town, and the glory in the midst of her.  
Secondly, that thanksgiving obtaineth mercies at God's hand, is plain from the Saints confident expectation of mercies upon their thanksgiving. And of this we have an instance in the Church, Psal. 124. where first he relateth, amplifieth▪ and magnifieth God's goodness in her miraculous deliverance in the seven first verses; she blesseth God for it verse 6. and having finished her thanksgiving, she grows in the last verse unto a boldness 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 Anchor, 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, than the valley of Anchor will be a door of hope, a pawn of, and in▪ let to future and greater mercies unto a full deliverance, unto a through and perfect reformation. Every mercy that we sing unto God for, that we are joyful and thankful for, we may call as Rachel did her first borne, Joseph. Genes. 30.24. that is, Adding, and she said, The Lord shall add to me another son. The thankful man may call his mercies joseph's, pledges of constant additional mercies. 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 (saith he) why God would have us be thankful is, that the gain which acreweth thereby, may redound to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that we may make ourselves worthy of greater assistance or help. Thankfulness makes us worthy of mercies, though not with a worthiness of merit, that deserveth them, yet with a worthiness of condecency, or fitness that prepareth the heart and affections, and maketh them suitable unto mercies. Which acception of worthithinesse is very frequent in Scripture, Luke 3.8. Luke 7. ●. Luke 20.35. Luke 21.36. Ephes. 4.1. Philip 1.27. Coloss. 1.10. 1 Thess. 2.12. 2 Thess. 1.5.11. 3 John 6. Rev. 3.4▪ & 16.6▪ He that is truly thankful for part, and received mercies unfeignedly, and sincerely, desireth and endeavoureth to render unto God the honour, praise, and glory of them (which was the end God aimed at in bestowing them, and therefore he is though not meritoriously, yet acceptably qualified, and fitted for the 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.  
I am now come at length unto the last proof of the excellency of thankfulness, and thanksgiving. A comparison of it with other graces and duties: and this comparison shall be first in general with all other graces and duties: secondly, in special with the prayer of petition.  
First, in general with all other graces and duties. In every thing give thanks, for this is the will of God in Christ Jesus, 1 Thess. 5.18. where the will of God may, perhaps, be taken by way of excellency, for that which is a principal, and chief point of the revealed will of God touching man's duty. Thanksgiving (saith 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 1. add pop. Antioch.  chrysostom) hath no good that is equal, or a peer unto it, as there is no evil worse than blasphemy.  
Indeed it excels all graces and duties in its end, many in its duration.  
1. All of them in its end, God's glory and honour, though not absolutely, yet in the manner of its reference thereunto; 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; they all look towards it virtually and implicitly, but praise and thanksgiving formally and expressly. To celebrate and set forth the honour and glory of God, is the study and business of the thankful man, as his maine, so his sole and proper work.  
2. It excels many of them in duration. 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, as being required because of the Church's state of imperfection here upon earth: and therefore there is neither need nor use of them in heaven in the Church triumphant, where they shall all be swallowed up in a present, perfect, and full fruition, 1 Cor. 13.8. Whether there be prophecies, they shall fail; whether they be tongues, they shall cease; whether there be knowledge, it ●hall vanish away; but the grace of thankfulness shall never expire. The duty of thanksgiving is heaven work, and worship. Rev. 19, 1. and therefore shall last to all eternity, for ever and ever, even when we have obtained salvation to the utmost, our perpetual task shall be to sing, Salvation to our God, which sitteth upon the Throne, and unto the Lamb.  
I proceed secondly unto a comparison of thankfulness, and thanksgiving with a prayer of Petition. The prayer of thanksgiving is more Needful, more Comfortable, more Honourable than the prayer of petition.  
First, more Needful, and that,  
First, Necessitate Praecepti, we are more deeply obliged unto the prayer of thanksgiving, then unto the prayer of petition. For, first, lay the matter or object of both duties together in the scales, and see whether, or no, our blessings and deliverances, the matter of thanksgiving, do not weigh down to the ground our wants, and miseries, the matter of our petitions. The comparison is easily to be justified in temporal benefits, but as for spiritual ones, there is no comparison to be made betwixt them, and the gr●●test wants, and sufferings that are imaginable. For they are not to be compared with the smallest skantling of grace, or the least spark, or beam of that glory which shall be revealed in us. Rom. 8.18.  
And, secondly, All our wants, and miseries are not only deserved, but also suppererrogated for by our sins: whereas our mercies are all unmerited. And doth there not lie upon us a greater obligation to be thankful for undeserved mercies, then to sue for removal of deserved evils.  
Secondly, Thanksgiving is more necessary than petition necessitate medii, The prayer of petition is necessary to sanctify afflictions, but the prayer of thanksgiving is by fare more necessary to sanctify blessings. For according unto the degree of dangers is proportioned the degree of the necessity of remedies, and prosperity is a more dangerous, a shrewder, and more shaking temptation then adversity. The Sun by the fervency of its beams made the Traveller, (as it is in the Fable) throw away his cloak, 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, and deliverances, then of being embittered with wants, losses, and crosses; and therefore, there is more need of praises to sanctify those, then of petitions to season, sweeten, and, as it were, alloy the bitterness of these.  
Secondly, The prayer of thanksgiving is more Comfortable, than the prayer of petition; because it is a stronger argument of our being in a present estate of grace, and of our title unto a future estate of glory.  
1 'tis a stronger argument of our being in a present estate of grace; because a surer evidence of our sincerity, and spiritual ingenuity.  
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, for in them our supposed, and desired good takes the upper hand of God's glory, Now thanksgiving is a selfe-denying grace, that gives God's glory the supremacy in all our thoughts, desires, aims, and proposals, and therefore proceeds from the greatest height, and perfection of of grace, that is attainable in this life.  
'Tis, secondly, a surer Evidence of our spiritual Ingenuity, even staves will beg when the whip is shaken over them, servile dispositions may by extremities be dragged unto petitions, whereas thanksgiving is a freewill offering; not wrung from us by our wants, or necessities: 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 son-like temper, and holy freedom, and bravery of spirit.  
Secondly, The prayer of thanksgiving is a stronger proof of our titleunto a future estate of glory, than the prayer of petition: for 'tis a principal work; and worship of heaven, and can we have a better argument to assure us, that we shall go to heaven when we leave the earth, than 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, and therefore can never be excluded from heaven.  
Lastly, thanksgiving is more honourable than petition, and that for these following reasons.  
1. It outstrips it in reference to its end, God's glory, unto which it looks more, and contributes more than petition.  
It looks more to God's glory then petition, because it looks only unto ' Gods glory; whereas in petition respect may be had unto our own good. This Argument is used by 
* Nobilior in sese & perfectior est gratiarum actio, quam petitio: quia in petitione soepe bonum nostrum spectatur, sed in gratiarum actione Dei honor tantum. Lib. 2. c. 9 Thes. 93.  Dr Aims in his Marrow of Divinity. Giving of thanks; is more noble and perfect in itself, than petition, because in petition often our own good is eyed and regarded, but in giving of thanks only God's honour. The Lord Jesus said, it is more blessed to give then to receive. Now a subordinate end of petition is to receive some good from God, but the sole end of thanks is to give glory unto God.  
Secondly, as it aims more at, so it contributes more unto God's glory then petition: for it confesseth and magnifieth God's mercy in actual blessings and deliverances; whereas in petition there is only an acknowledgement of God's ableness and willingness to bless and deliver. And it makes more to the praise of ones goodness to acknowledge that he hath given, then that he can or will give.  
Secondly, the precedency of praise may be concluded, because it is of greater use in heaven then petition. Some have affirmed, that praise shall be our whole and only employment in heaven; 
Field of the Church. Dr. Edw. Reynolds on Psal. 100LS. pag. 433.  but others of equal note for piety and learning, think there is no danger in affirming, that the Saints in heaven, and the blessed Angels do pray, though not for particular persons, yet for the general state and condition of the Church militant; as also that the Saints departed pray for their own resurrection, public acquital in the day of judgement, and perfect consummation of their happiness in their bodies as well as souls. But we need not meddle with this dispute; 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, 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: the matter of which is as wide as heaven, as infinite as God himself, as lasting as eternity. Hence is it that by Bernard in dedicatione Ecclesiae, Serm. 2. this world is called the house of prayer, he means the prayer of petition, and heaven the house of praise. What is heaven but a 
* Mr. Herle.  circle of the beatifical vision and love of God, of praises and songs unto God. As Austin speaks, our Circle of employment there will be, vacabimus & videbimus, videbimus & amabimus, amabimus & laudabimus, laudabimus & cantabimus, etc. There we shall always delight to see, and seeing to love, and loving to praise, and praising to sing, and singing to praise, and so bacl again.  
Thirdly, the end excels that of which it is an end. Now as 
* Gratiarum actio est secundarius finis omnis petitionis religiosae, qui enim recto aliquid petit à Dco, non idcirco tantum petit ut accipiat, nedum ut in voluptates insumat Jac. 4.3. sed ut acceptum referaturdenuò ad gloriam dei qui dedit. Medul. Theol. l. 2. c 9 Thess. 91.  Doctor Ames well observeth. Giving of thanks is a secondary end of every religious petition for he that craveth any thing at God's hands as he ought to do, doth not only therefore crave it, that he may receive it, much less that he may consume it upon his lusts, but that being received it may be referred, or returned back unto the glory of God. For this he quotes 2 Cor. 1.11. 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, unto which we may add 1 Chron. 16.35. Psal. 106.47. 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. Psal. 9.13.14 Have mercy upon me, o Lord, consider my trouble which I suffer of them that hate me, thou that lift'st me up from the gates of death, that I may show forth all thy praise in the gates of the Daughter of Zion. As also Psal. 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.  
4. Thanksgiving transcends Petition, because we are naturally more unable for, and averse from it, than petition: for in our natures there is a disability unto, and an aversation from, as all good things, so especially the best things, the most spiritual and refined duties.  
1. We are naturally more unable for thanksgiving, because more unmindful and insensile of benefits and comforts, then of wants, necessities, and crosses: those are written in sand, nay in dust, these in marble, nay in metal, in brasle. Who almost, but is more affected in a way of grief with the aching of the head, nay finger, then in a way of joy with the health of the whole body? 
* Insitum hoc à natura bumano ingenio ad tristia acriter flectere oculos, praeterire quae laeta, ut muscae & ejusmodi insecta laevibus politisque locis non diù incident scabris adhaereseunt, sic querula ista meus, meliorem sortem peviter transvolat, asperam non dimittit, tractat, inspicit, plerumque auget: atque ut amantos in domina sua m●nquam non inveniunt, cur eximia ●a ante omnes: sic dolentes in suo luctn. Lipsius' de Constantia.  Look as Flies skip over those parts which are smooth, sound, and healthy, and only stick upon those which are itchy, scabbed, or any other ways unsound, diseased, and disaffected: so our minds, and affections, which naturally are querulous, and discontented, lightly pass over mercies, and joyful occurrences, but for disasters, and all sad events, they take a serious and through view of them, they stay & even dwell upon them, and receive from them a deep and lasting impression, and so accordingly most tragically amplify them, as if they were peaceless. That deliverance which hath occasioned our meeting at this present, was so allied unto a miracle, 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 Hierome, if I forget not, relates of the Primitive Church, that was like a clap of Thunder, and roaring of of the Sea: such an 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. But now our carnal tempers do so unfit and indispose us for this most spiritual duty, as that passed losses of a fare inferior alloy, and present fears and jealousies do not only allay, but even drown the voice of our joy an thanksgiving. 
* Mr Marshal in his Sermon preached to the House of Commons, Septemb. 7. 1641. at their public thanksgiving 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 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, than days of Humiliation.   
Secondly, We are more averse from the prayer of thanksgiving then from the prayer of petition, 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. If wants and afflictions lie heavy on us, we are clamorous, and important suitors, like the Widow, Luke 18. we will have no nay, like jacob, we even wrestle with God, and will not let him go until he bless and deliver us, Genes. 32.26. Well, God hears us, and grants all, nay more than we desire, and we presently grow unregardfull to return God his praise and honour; so our turns be once served, we take little or no care whether God be glorified, Psal. 78.34, 35, 36, 37. It is with most of us as with mariners, who will pray and howl in a storm, 
Bernard contra pessimum vitium ingratitudinis.  but when a calm succeeds, when they are gotten into a safe harbour, or landed on the shore, they seem as if they had forgotten all their past danger, their devotion presently cools, and they seldom render unto God so much as the form, and outside of thankfulness. 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.  
All the ten Lepers were loud and earnest in their cries for remedy, Luke 17.13. but when they were healed, there was but one of them returned to give glory unto God, Luke 17.13, 15, 16, 17, 18.  

Causinus Hierogl.  Themistocles compared himself unto a Plain tree, for as Travellers in a storm would run to a Plain-tree for shelter, but when once the heavens were cleared, leave the tree, and rend its boughs: so the Athenians, said he, in time of war or danger run to me, as to a common Father, but in times of peace, and security, they reward me with nothing but accusations and banishment. Just so we deal with God, when the storms of his indignation beat upon us, we run unto him with open mouths, and even besiege him with our petitions, like those Hos. 5, 15. In out afflictions we seek him early, like them Psa. 75.34. when he slays us then we seek him, and return, and inquire early after God, and remember that God is our Rock, and the high God our redeemer; but when the tempest of wrath is blown over, we are so far from compassing him about with songs of deliverance, as that some of us tear his name even in pieces with horrid oaths and blasphemies: the best of us grieve his Spirit, and provoke the eyes of his glory by renewing and multiplying our abominations. Others, who pretend most unto thankfulness, give unto him as great affronts almost as are imaginable; 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 final proof of this particular, I shall desire you of this place to reflect upon yourselves, to compare yourselves with yourselves, to balance the earnestness and violence of the petitions that you put up to God in your strait and close siege, especially in that dreadful storming of your town, May 8. and 9, Anno Dom. 1645. with the coldness and dulness of the thanks that you have returned upon, and since your deliverance. When the thunder of Ordnance, the warlike sound of Drums and Trumpets, the clattering of Armour and Arms, the bloody threats 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 lead that fell round about you, the terror of a devouring fire on all hands of you, and before you, and behind you presented nothing but horror, death and ruin, to your distracted and amazed senses; I believe then there were few hearts amongst you so Atheistical, as not to pour out seemingly zealous petitions for succour and deliverance. But when the storm was over, the siege raised, and you freed from sense and fear of your forepast danger, I dare appeal to all your bosoms, whether the praises, and thanks of the best among you, did not fall very short of the petitions, that you poured out in your extremity, whether they were not fewer, colder, duller, more liveles, and heartless.  
And thus have I done with the Confirmation of the point, upon which, if any think I have stood overlong, because 'tis undeniable clear and evident, I shall desire them to consider, that in Practical points; Reasons have the nature, and force of Motives, and are used, not so much to prove a thing unto the Judgement, as to press it upon the heart and conscience.  
The Uses shall be either of Information, or Exhortation.  
First, Information, and that touching. 1. the subject. 2, the opposite of praise, and thanksgiving.  
First, Touching the subject of praise, and thanksgiving, and it shall be that of the Psalmist Psal. 33.1. Praise is comely for the upright. Which words are to be taken exclusively, Praise is only comely for the upright. And the reason of it is held out in the point we have now handled. Thankfulness is an excellent grace, praise, and thanksgiving an excellent duty, and therefore it only becomes the Saints that are in the earth, unto whom the Epithet of excellent is appropriated. Psal. 16.3. It hath a suitableness unto them, and therefore beseems them best. Tacitus speaking of certain words of Tiberius, saith they were, praeclara verba, sed non pro Tiberio, very excellent words, but not suteing with Tiberius. The like may we say of words of thanksgiving uttered by ungodly men. They are very good, and excellent in themselves, but very much unbefitting them For as Theophylact upon Luke the 4. Non est speciosa Laus in ore peccatoris. Praise is not seemly or comely in the mouth of a sinner. Prov. 17.7. Excellent speech, or the lip of excellency, saith Solomon, becometh not a fool, that is, a sinner. It is like beauty in a woman without discretion, a Jewel of gold in a Swine's snout. Prov. 11.22. And the reason of it is that which Tacitus gave of his dislike of other words of Tiberius. Nec enim adhanc formam caeterasunt; his other words, and actions are not of the same stamp, but of a fare different strain. His other words are vain, idle, unsavoury words of blasphemy against God, words of calumny against his brethren. As 
* jam. 3.10.  James saith. Out of the same mouth proceedeth blessing, and cursing; the incongruence of which we have vers. 11. Doth a fountain send forth at the same place, sweet water, and bitter. And then for his actions they are also as unsuitable unto the language of praise; for they sound forth God's dispraise, and dishonour in a louder accent than his lips his praise. Lingua benedicit; sed vita maledicit. Canticum novum & vetus homo male concordant, saith Augustin on Psal. 149. A new song sounds very illfavouredly, looseth much of its grace, and relish from the old man's 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 concerns the opposite, or contrary of thanksgiving, Unthankfulness. Contrariorum contraria est consequentia, of contraries there be contrary inferences: so, then from the excellency of thanksgiving, we may conclude the baseness, vileness, and unworthiness of unthankfulness. And in discovery hereof We shall run, so fare, as we can, a method parallel unto that we have used in the proof of the excellency of thanksgiving. 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.  
First, the subjects in which reigning and unmortified unthankfulness is seated, are Devils, damned Spirits, wicked and unregenerate men. For all other creatures yield unto God such praise as their low natures are capable of, Psalm 19.1. The Heavens declare the glory of God. The beasts of the field shall honour me, saith God, Isai. 4●. 20. the Dragons and the Owls, etc. unthankfulness then doth wonderfully debase us; it unmans us, throws us who are by nature but a little lower than the Angels, beneath the very beasts that perish: it ranks us with Devils, damned Spirits, and graceless men.  
Secondly, you may conclude the baseness of unthankfulness from the Comprehensiveness thereof. It is the Epitome of all vices. Omnia dixeris si ingratum dixeris. 
Abernethy.  It is a comprehensive and original sin which lies at the root of all other sins, and therefore 
* In quolibet peccato est materialis ingratitudo ad Deum, in quantum scilicet facit homo aliquid quod potest ad ingratitudinem pertinere. Formaliter ' autem ingratitudo est 〈◊〉 quando actualiter beneficium contemnetur. 2a 2ae. q. 107. art. ●2.  Aquinas affirmeth, that there is a kind of material ingratitude in every fin we commit. In all our sins there is a spice of unthankfulness. God's mercies are over all his works, Psalms 145.9. they reach over the whole world; and unthankfulness, as if it studied to keep in some sort a proportionable pace unto God's goodness, overspreads the lesser world, our whole natures. The unthankful man's 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: nay, of so diffusive and spreading a nature is it, as that it runs out into our very ornaments and excrements, our apparel and hair. Neither stops it here, but is extended further, even unto all blessings whatsoever, that are without us; for it makes them all instrumental of God's dishonour, it doth as it were muster them up to do God disservice, and even fight against him and his.  
Thirdly, the vileness of un hankfulnes may be inferred from the baseness of its causes, the reign and mortification of sin in general, and in particular: 

1. Hardness of Heart.  
2. Ignorance.  
3. Unbelief.  
4. Want of the love of God.  
5. Pride.  
6. Envy.  
7. Covetousness.    
First then the reign and unmortification of sin in general, is a cause of unthankfulness, and that because it makes us fail in the observation, and in the valuation of blessings.  
First, in the observation of them; for it carries the soul downward, and will not suffer it so much as to look upward unto God the Author of every mercy, and therefore the unmortified sinner hath not many of his mercies, so much as a glimpse of the light of God's countenance: your sins, 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 itself, and will eclipse that hand which wrought it, they will be as a mist to cloud those beams of providence which met therein.  
Secondly, unmortified lusts disable for a due estimation of mercies.  
First, because they sever from God, from the sight, and enjoyment of him, without whom what is the raising of your siege, the deliverance of your Town, but a cipher: if God be not chief prized in mercies, our valuation of them is gross and unspiritual.  
Secondly, unmortified lusts unsweeten embitter the greatest mercies, they put a thorn and a curse into them. As unto a palate prepossessed with bitterness, the daintiest viands taste bitter: so a soul that is filled with the ground of bitterness, and vexation of sin, meets with nothing but vanity and vexation of spirit in the sweetest blessings. As a green wound smarts though touched with the softest lawn: so an ulcerous and sinful soul is grieved and discontented at, and therefore unthankful for the most tender mercies. Unmortified sinners never knew the right use of mercies, victories, and deliverances, never felt that solid comfort which they yield when sanctified by the Word and prayer, when one meets with God in them. For they are unto them as snares, which work for the worst unto them, which occasion in them nothing but pride, security, presumption, and hardness of heart; and therefore it is impossible, that whilst they remain in that estate, they should value them as they ought: and consequently be thankful for them.  
The influence that the reign and unmortification of sin hath upon unthankfulness, will the better appear, if we consider the several denominations thereof. It is an estate of death in sin, an estate of bondage and slavery unto sin.  
First, an estate of death in sin, Ephes. 2.1. and to use the words of the Psalmist, Psalm 115.17. The dead praise not the Lord: their praises are as all other works that go before repentance, or conversion, Heb 6.1. A dead work, that hath only the picture and form of thankfulness. Pour the hottest & 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 extreme warmth of God's blessings within him, without him, above him, beneath him, on every hand of him, though he be clothed with, and made up of them, though he feed, nay tread on them, yet he is not truly sensible of them, and cannot by them (until God enliven his soul) be possibly quickened unto any due, and acceptable performance of the duty of thanksgiving in the least degree and measure. Without spiritual life then, you see you do but fill up a room, you can bear no part in the inward and spiritual part of the duty of the day; and in regard of that which you outwardly contribute unto the work, why, you are but as dull and liveless images, which cannot move naturally of themselves, all your motion herein is but compulsary, from outward respects, not flowing from any true inward inclination.  
Secondly, the reign and unmortification of sin, is an estate of slavery and bondage unto sin. Rom 6.16. and therefore inconsistent with thankfulness, which is of so excellent a nature, as that it never lodged in any, but free, brave, and ingenuous bosoms. As for base, low, and servile spirits, they are unacquainted with, and uncapable of it. No man can serve two Masters, Matth. 6.24. Now thanksgiving is an immediate and special service of God, and therefore unperformable by the servants of sin, and Satan. Consider the excellency and difficulty of the duty, and then tell me whether or no we can possibly perform it without enlarged hearts, hearts freed from the commands of sin, and Satan. 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. And thus have you seen how the reign and unmortification of sin, causeth unthankfulness. Now there cannot be a base and viler estate or condition, then that of the reign of sin, 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, sin and Satan. 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. The first I shall mention, shall be hardness of heart: An hard and stony heart (whilst such) cannot possiby be softened or melted into a grateful disposition by the greatest sunshine of Gods most tender mercies. Rain you know will seldom stay upon a stone, at least it will not sink into a stone: even so God's mercies cannot fasten on the observation, settle in the memory of an hard and stony soul; they slide away from it, as water from a stone. However, they can make no more impression on its affections, than a Seal on wax whilst hard: they cannot soak or sink into its joy, love and admiration. Hardness of heart begets unthankfulness, and an hard heart is of a very base temper, it is an untractable, unteachable, unsensible, unslexable heart, and therefore so is an unthankful heart too.  
Secondly, Ignorance is a cause of unthankfulness: ignorance of ourselves, of God, of his blessings. He that is ignorant of his own weakness, and unworthiness; 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 than the Pharise●● thanksgiving, Luke 18.11, 12, 14. which indeed was nothing, but a boasting, and cracking of mercies. He that is not studied in the excellency, and sweetness of blessings will quickly undervalue them; and therefore be unthankful for them. Darkness and dimness in the eyes of our mind in discerning blessings, will be followed with a dumbnes of the tongue, and a deadness of the heart, and affections in praising God for them, Deutr. 32.6. Do ye thus requite the Lord, o foolish people and unwise? It is folly, and unwisedome that makes a people to requite the Lord unthankfully. Now ignorance wonderfully debaseth the mind of man. 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 doth a fool understand this. Psalm. 32.9. Be not as the horse, or as the mule which have no understanding. To have no understanding is to be as a horse and the mule.  
Thirdly, Unbelief is a cause of unthankfulness; for it stays and rests upon a man's self and the creature, and so stops all honour and glory from going to God and Christ. Now unbelief is of all sins the most dangerous, because it is the edge and sting of all other sins, that which shackles the guilt of all sins upon the conscience. 
Dr. Edward Reynolds treat. pag. 496.  All sins are damnable in their nature and desert, but unbeleif makes them to condemn actually in regard of the event, Joh. 3.18, 36.  
Fourthly, Want of the love of God is a cause of unthankfulness. For how can he that doth not love God above all be more desirous and studious of God's glory then his own good? and can there be a greater sin of omission than not to love the supreme and infinite good?  
Fifthly, Pride is a cause of unthankfulness, Hos. 13. v. 6. Their heart was exalted, therefore have they forgot me: and to be forgetful is to be unthankful. 2 Chron. 36.25. But Hezekiah rendered not again, according to the benefit done to him, for his heart was lifted up. This dependence of unthankfulness upon pride, may be evinced from these two reasons.  
1 The proud man underrates God's mercies, as not answerable, or but answerable unto his own deservings. Hence also is it, that he looks upon his afflictions, as undeserved, and therefore, as injuries, and consequently upon deliverance from them not as mercies, but only as a kind of restitution and satisfaction: so that we may apply unto him that which 
* Quintus Curtius.  Craterus informed Alexander with against Philotas. Alexander had pardoned Philotas, and Craterus bears him in hand that Philotas will not be so thankful for his pardon, as angry at his accusation. Quadam beneficia odimus, meruisse mortem confiteri pudet: superest ut mallet videri injuriam accepisse, quàm vitam.  
Secondly, A proud man will rob God of his honour and arrogate it unto himself. The proud scholar will ascribe his learning unto his industry, the proud soldier his victory unto his sword, and p●owes, the proud worldling his riches unto his labour, and policy; he will sacrifice unto his nets, burn incense unto his drags, as if by them his portion were made fat, and his meat plenteous, Hab. 1.16. he will say in his heart, my power and the might of mine hand hath gotten me this wealth. Deutr. 8.17. now pride is reckoned up Prov. 6.16, 17. amongst the principal objects of God's hatred, and abomination, Psal. 101.5. Him that hath an high look and a proud heart will I not suffer, or I cannot suffer, (as Ainsworth, and others read it) the word suffer is but supplied by the translation, as being to be understood, in the original 'tis only. Him that hath an high look, and a proud heart I will not, or I cannot 
* Dr. Donue.  God's abrupt breaking off his speech denoteth the very height of his indignation against an high look, and a proud heart. 1 Pet. 5. v. 5. God resist●th the proud. Pride puts God upon a defensive war it being an invasion of, and an assault upon his Throne, and usurpation of his crown, and the incommunicable prerogative thereof.  
Another cause of unthankfulness is envy, than which there can hardly be a greater violation of the charity we own to our neighbour: it is a fretful, sullen, dogged, and snarling vice, rottenness unto the bones saith Solomon, Prov. 14 30. And this base and unworthy sin doth always produce ingratitude. The envious man undervalueth all that he hath, because he supposeth it to be short of what others have. He that hath an evil eye, a repining heart, because God is good to others slights Gods goodness to himself, and repays it with nothing, but discontent, and murmuring; 
Non potest a●tem quisquam invidere & gratias agere quia invidere querentis & maesti est, grarias agere gaudentis. Senec. de Benef. lib. 3. c. 3. Omnibus his vehementius & importunius malum est invidia quae nos inquietat, dum compara●. Hoc mihi praestitit, sed illi plus, sed illi maturius. Id. de Benef. lib. 2. c. 27, 28.  which are extremely contrary unto that joy contentation, and complacency in blessings which are essential unto thanksgiving.  
The last cause of unthankfulness which I will make mention of respects these out ward things, 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. It ariseth from supposals, and hopes of more good, than it finds in the enjoyment of them. 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, and content which we promised unto ourselves: and this deceiving of our expectations makes us loathe those things which before we so eagerly desired and pursued. 2 Sam. 13.2, 15. at least it abateth much of our valuation of them, and consequently of our thankfulness for them. 
* Non patitur aviditas quenquam esse gratum, nun; vam cuim improbae spei quod datur satis est. Eo majora capimus quo majora venerunt: multóque concitatior est avarit●a in magnarum opum congestu collocata.  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. Vltra 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 leave novorum cupiditas fecit, author quoque, orum non sit in pretio▪ Id. de Benes. lib. 3. c. 3. Cuduca memoria est future imminentium. Id. ibid.  Besides 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.  
Justly, I shall show the baseness of unthankfulness from the opposition which it bears unto all sorts, or kinds of goodness, unto Virtue, Pleasure, and Profit.  
First, from the opposition it bears unto an honest, or virtuous good; This we have employed in the interrogation of Moses, D●u●r. 32.6. concerning the ingratitude of Israel. Do ye thus requite the Lord? for it amounteth unto a sharp reprehension, and may he thus expressed. Are ye not ashamed thus to requite the Lord? Nay it may denote a deep admiration at the greatness of their sin. Do ye thus requite the Lord, that is. Is it possible that you should be so base and vile to make so bad, and unworthy a return unto God for his favours? But in the remainder of the verse, we have their unthankfulness aggravated from the folly and injustice of it. First from the folly of it; do ye thus requite the Lord, O foolish people and unwise? are ye so foolish and unwise, thus to requite him upon whose mere will and pleasure depends all your good and happiness? Secondly, from the injustice of it: do ye thus requite the Lord? is not he thy Father, that hath bought thee, hath he not made thee, and established thee? The sweet name, and relation of a Father made good by the mercies of Creation, Preservation and redemption, challenge and deserve a better requital. The wonderful obliquity and deformity of this sin, is set forth very Rhetorically in the Prophet Isaiah cap. 1. vers. 2, 3, 4. Where, first, God declareth wherein the unthankfulness of Judah and Jerusal●● did stand. First, they were peccant in requital of mercies. I have nourished and brought up children, and they rebelled against me, vers. 2. Secondly, they failed in the observation of mer●ies, vers. 3. The Ox knoweth his owner and the Ass his master's crib, but Israel doth not know, my people doth not consider. In the 4 verse, we have God's censure of them for their unthankfulness. 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. In the third verse, you have a comparative censure of them for this their unthankfulness: It renders th●m worse than the Ox or Ass. And lastly, which is the greatest amplification that can be of its heinousness; 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. Hear O heavens and give ear O earth. verse 2. God stands as if he were amazed that they should dare to commit so high and heinous a crime▪ and for it he arraigns them▪ not before men or angels, but (to * note the horror of the vice) before the senseless creatures, the heaven and the earth, that all the corners, and creatures of the world may both know and detest it. Lastly, vers. 4. he makes as if God were grieved and troubled at it, it draws a sigh from him; ah, sinful nation, etc.  
To discover the heinousness of this sin, we will take a view of its both Formal and Causal Obliquity, that which is found in itself, and that which it causeth in other sins.  
First, it we consider it formally in itself, the obliquity of it is very great: for it is a transgression against Religion, Justice, Charity and Fidelity.  
First, against Religion. To give thanks and praises, is to honour and glorify God, Psal. 50.23. and therefore by the rule of contraries, unthankfulness dishonours God. Hence Paul couples the no●-glorifying of God with unthankfulness. They glorysied him not as God, neither were thankful: and indeed it goes about to rob God of the glory of almost all his attributes, especially of that darling attribute of his mercy: in the dispensation and manifestation of which he especially delighteth. M●c. 6.18, whose effects are over all the works of his other attributes which are equally infinite and glorious in himself.  
Religion can hardly be violated by any thing more than by Idolatry. Heresy, Apostasy, and all these are found in unthankfulness unto God.  
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.  
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, but also that unthankful persons were all in some respect Pelagians because as Pelagians they magnified nature, self, their own deserts, and holiness and debased Gods free grace and goodness.  
Thirdly, Apostasy, God in Isaiah cap. 1. v. 2, 3. accuseth judah of ingratitude, and vers. 4 he censureth them for it, to be revolters and backsliders; They have forsaken the Lord, they have gone a way backward. God chargeth the Jews, jer. 2.5. that they were gone fare from him, and he proves the charge from their unthankfulness, verse 6. because they did not thankfully recognize his deliverance of them out of Egypt, neither said they, where is the Lord that brought us up out of the land of Egypt.  
Secondly, It is a transgression against justice, for it is a refusal to make payment of that which we owe unto God as a debt; it is a withholding of that rent and tribute, which is due unto him for his mercies. This injustice of unthankfulness is against a principle and law of nature, deeply engraven in the hearts of all men. The very Philistims praised their Dagon for the deliverance of Samson into their hands, judg. 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. 
Keckerm, de Monarchia Persarum.  And as for unthankfuln●s towards men, it hath been declined by the worst of men. Even Publicans and Sinners, saith our Saviour; love and do good to those who love and do good to them, Luke 6 2.33. Zenaphon relates, that it was a crime actionable; 
* Senec de Benef. l. 3. 6, 6.  and severely punishable amongst the Persians. And Seneca 
* Neque absolvimus illud, sed cum difficilis esset incertae rei aestimatio, tantum odio damnavimus, & inter ea reliquimus, quaead vindices deso● mittimus. de Benef●. 3. c. 6.  intimateth as much concerning the Macedonians. Indeed he himself thought it not fit that it should be impleaded, and fined with any set mulct: but it was not out of any favourable opinion that he had thereof, neither saith he, absolve we the same; but whereas the judgement of a thing uncertain is difficult, we have only condemned it with hatred, and left it among those things, which we refer to the justice and judgement of the gods. The same author hath a very remarkable story of the severity of Philip of Macedon upon a Soldier, that most ungratefully had begged the lands of one who had saved his life, and very hospitably had entertained and relieved him, when he was shipwrackt and cast away at Sea; 
Idem de benef. lib. ●. c. 27.  he was so displeased with him, that he commanded Pausania● to brand him in the forehead, to witness that he wasan ungrateful guest. The injustice of our unthankfulness is, you see, more than Heathenish, nay 'tis more then brutish, Isai. 43.20 The beasts of the field shall honour me, the Dragons and the Owls, because I give waters in the wilderness, and rivers in the desert. The Storks do nourish and carry their Damm●s by whom they are bred, and fed. God hath nourished us, and brought us up as children, and yet we have rebelled against him. Isai. 1.2. The Ox knoweth his owner, and the Ass his master's 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. God hath pulled the sting of sin out of our souls, and what coldness or remissness of love, 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 bread that was given him: and when he was cast into Tiber, the violence of the waves deterred him not from doing his last office unto his Master; for he leaped after him, to keep him up that he might not sink to the bottom. 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, and Church of God, and Christ. Not only death, but the least threats and frowns of great men, the reproaches of the vilest, and most contemptible of men, startle us from not only the performance, but also profession of those respects which Gods benefits challenge at our hands.  
Thirdly, it is a transgression against Charity, a violation of that love we own unto God. First, of the love of union, and desire, 
* Amor non nisi donum amantis in amatum. Guliel. Paris. de legibus, cap. 19  For by that we give ourselves unto the person or thing which is beloved; and the unthankful man detaineth himself from God and Christ, and yields himself up unto his lusts and corruptions. Secondly, it is a violation of the love of Complacency, or delight; because it hinders that joy and delight in the gifts of God, and in God the giver, which they and he deserve. Lastly, it is a violation of the love of Benevolence, which is defined by Dr 
* Amore benevolentiae est affectus quo nos totos Deo tradimus, & volumus, atque conamur ut omnia ipsi deferantur quae pertinent ad ejus gloriam. Apoc. 4.10.11. 1 Cor. 10.31. Medul. theol. li. ●. c.7. Thes. 13.  Aims 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.  
Lastly, it is a transgression against Fidelity, a breach of the covenant that hath been sealed between God and us in our Baptism, and the Supper of the Lord. For that is a Covenant, as I have showed already, as of mercy on God's part, so of gratitude on our part. Our unthankfulness then is in God's account a double sin, not only a deviation from his Law, but also an infringement of our own voluntary covenant and engagement, and therefore accompanied with falsehood, and a kind of perjury unto heaven.  
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, and the means which they have of thankfulness. The unthankfulness of men is of a deeper guilt than that of Devils, because men are unthankful for the patience and long-suffering of God, for the blood of Jesus Christ, mercies never vouchsafed to Devil●. The 
* Dico ego vobis, quoniam pro meo sapere, nihil ita displicet Deo, praesertim in filiis gratiae, in hominibus conversionis quemadmodum ingratitudo. Bern. de misericordiis, Serm. 2.  unthankfulness of God's people is of a greater demerit than that of aliens. In that charge of ingratitude upon Israel, Hos. 2.8 She did not know that I gave her corn, and wine, and oil, and multiplied her gold, and silver, etc. Interpreters observe, that the word She is emphatical, and serveth 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 fare more heinous, then if it had been done by the Heathen, who had only the light of Nature, and the Book of the Creatures for their instruction.  
A word next of the causal obliquity of unthankfulness, that which it causeth in other sins, and that both as a physical or working, and as a moral or meritorious cause.  
First, it hath a Physical influence in the increase of sin: 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. The despising of the riches of God's goodness, 
Rom. 2.4.  and forbearance, and long-suffering, is in the fifth verse followed 
* Erunt homicidae, tyranni, fures, adulteri, raptores, sacrilegi, proditores. infra ista omnia ingratus est, nisi quod omnia ista ab i●grato animo sunt, fine quo vix ullum magnum facinus accrevit. Sen. de Benef. lib. 1. c. 10.  with hardness and an impenitent heart. In all times (saith Seneca) there will be Murderers, Tyrants, Thiefs, Adulterers, Robbers, Sacrilegious persons, and Traitors, and the least of all these is the ungrateful man. He speaks of ingratitude towards man, but then he puts in an exception, Nisi quod omnia ista ab ingrato animo sunt, sine quo vix ullum magnum facinus accrevit, except it be that all these come from ingratitude, without which scarce any evil enterprise hath been plotted, or performed. Though he thought ingratitude to be absolutely inferior unto those horrible vices, yet he thought again, that in this respect, so fare forth as it was their cause and seminary, it was superior unto them all.  
The ground of this influence of unthankfulness upon other sins, is its nature. For a main part of it is an undervaluation of mercies, which are of all others the most kindly, and powerful, both motives unto duty, and dissuasives from sin.  
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 leadeth them to repentance, 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.  
First, it aggravates other sins, and makes them more sinful than otherwise they would be. 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? Deut. 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. And what but it, 
Matth. 11.  will make it at the day of judgement more tolerable for Tyre and Sydon: for the land of Sodom, then for Corazin, Bethsaida, Capernaum, Cities honoured with the presence, preaching, and miracles of Christ. Their lives were in all probability as bad, if not worse than these, and therefore why should their account, and punishment be lighter, but because the mercies they enjoyed were much less, and so answerably their unthankfulness.  
Secondly, because it aggravates other sins, heightens their guilt and demerit, therefore it ripens them, and makes them arrive more speedily unto a fullness, than otherwise they would. 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 than those of the Amorites, and the reason was, because the blessings of Israel were more precious, Psalm 147.19, 20. and therefore their unthankfulness more heinous. Why doth judgement begin first at the House, the Church of God, 1 Pet. 4 17. but because their sins are more aggravated from, and ripened by unthankfulness, than the sins of others, as being under, and against greater mercies than are granted unto the rest of mankind.  
Secondly, unthankfulness carrieth opposition unto the second sort, or kind of goodness, Pleasure or delight. Spiritual joy, you have heard, 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: for ignorance, as I have showed at large, is a cause of unthankfulness. Now ignorance is in Scripture compared unto darkness, which usually figureth a sad and uncomfortable state or condition. The unthankful person walks in darkness, and hath no light, that is, no solid joy, peace, or comfort, Isai. 50.10. Well he may have a sensual, or carnal joy, begotten by the natural effects of outward blessings; but that alas, is but a false and deceitful joy, full of vanity and emptiness; and because joined with a guilty and trembling conscience, full also of vexation of spirit, 
* Gataker.  well it may like a little counterfeit complexion, altar the look, and smooth the face outwardly, but it can never throughly fill, or truly cheer up the soul inwardly.  
Finally, unthankfulness bears opposition unto a profitable good, as being a very dangerous evil, and the danger of it will appear from the terrible threaten against, and dreadful punishments of unthankfulness which are recorded in Scripture, Jer. 13.16. Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the mountains, and while ye look for light, he turn it into the shadow of death. Capernaum by mercies exalted unto heaven, was by unthankfulness brought down to hell, Mat. 11.23. Because the Gentiles glorified not God, neither were thankful, God gave them up to vile affections, unnatural lusts, and a reprobate mind, Rom. 1.21, etc. Were they for their ingratitude given over to such horrible uncleanness, O then to what hardness of heart, and searednes 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 ourselves to be the sons of grace, are unthankful for the glorious light of the Gospel? Part of the Argument which Paul useth 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. Now the ground or reason of this rigour towards ingratitude is, because God will some way or other be glorified by us: 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, if not with our songs here on earth, with howling, weeping and gnashing of teeth in hell.  
But I shall make a more full and particular proof of the peril of unthankfulness, from the threaten and punishments of all the several parts thereof. Secondly, by instancing in such punishments as relate unto mercies, to wit, removal of, or a curse upon mercies already enjoyed: and thirdly, a withholding of such as are desired and expected.  
First from the threaten against; and punishments of all the several parts, or degrees of unthankfulness. First, the not observing of mercies, Psalms 28.5. Isai. 5.12, 13. Secondly, the ascribing them unto ourselves, or receiving and countenancing others ascribing them unto us. 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. Thirdly, the forgetfulness of mercies, or of God their donor, 1. Sam. 12.9. Psalm 106.21, 22, 23. jer. 2.6, 7, 8, 9 Hos. 13.6, 7, 8. Forgetfulness of benefits is so borrid a sin, as that for it the Lamb of God becomes as a Lion, as a Leopard, as a Bear than is bereft of her Whelps. God our merciful Father becomes a wrathful and revengeful Judge, our Creator and preserver falls to rending of the call of our hearts, to devouring and tearing of us. Fourthly, the undervaluation of mercies, 1 Sam. 2.30. They that despise me shall be lightly esteemed: and who soever despiseth the gifts of God, despiseth the love and good will of God the giver. Rom. 2.4, 5. He that despiseth the riches of 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 wilderness, etc. Lastly, a nonrequitall, or an ill requital of benefits. First, a nonrequitall, 2 Chron. 32.25. Hezekiah rendered not again according to the benefit done unto him: for his heart was lifted up, therefore there was wrath upon him, and upon Judah and Jerusalem. If public persons do not make retribution unto God for his mercies, it draws down from heaven not only personal, but also national plagues. The Figtree that beareth not fruit, doth but cumber the ground, and therefore is to be cut down, Luke 13.7. The slothful and unprofitable servant that did hid 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, Matth. 25.30. Secondly, an ill requital of blessings, Prov. 17.13. Whoso rewardeth evil for good, evil shall not departed from his house. Whosoever rewardeth evil for good to man, much more to God. In the words we have a double extent of the punishment of rendering evil for good. One in regard of time how long it shall last: it shall not only light or seize upon him, and his Family, but it shall never departed from his house. Another extent of the punishment is, in regard of the object, how fare it shall reach; not to his own person only, but to his whole House and Family. Evil shall not departed from his House. The earth which drinketh in the rain that cometh oft upon it, the heart that is plentifully watered from heaven with rain, as of Ordinances, so of mercies, and bringeth not forth herbs meet for them by whom it is dressed, bringeth not forth fruits of well-doing, fruits worthy of repentance, but beareth thorns, and briers, is fruitful in nothing, but lusts and corruptions, such an heart is rejected, and is nigh unto cursing, whose end is to be burned, Hebr. 6.7, 8. Ezra 9.13, 14.  
Secondly, the danger of unthankfulness may be proved by instancing in such punishments thereof, as relate unto mercies, to wit, first, a Removal of, or secondly a curse upon mercies already enjoyed, and thirdly, a withholding of such as are desired, or expected.  
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 red Sea in a night. Unto which I conceive Bernard did allude, when he said, 
Serm. 51. supper Cant.  Ingratitudo est ventus urens, & siccans sibi fontem pietatis, rorem misericordiae, fluenta gratiae: Ingratitude is a wind that burns and dries up the fountain of piety, dew of mercies, and streams of grace. The Rivers if they did not disburden themselves into the Sea, the chief mother of all waters, would soon grow dry; 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. The slothful servant had his Talon taken from him, because out of an unthankful neglect, he buried it, and did not use and improve it for the glory of God, and good of his Church. Matth. 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 doth not thankfully and diligently employ them. 
Rivet, Downham upon the place.  Hos 4.7. As they were increased, so they sinned against me: therefore will I change their glory into shame. Where we have the unthankfulness of the Priests of Israel, and God's punishment thereof.  
First, their unthankfulness, as they were increased, to wit, in the outward blessings of this life, honours, riches, so they sinned against me: that is, by so much the more they sinned against me; the more I multiplied my blessings upon them, the more they multiplied their sins against me.  
Secondly, 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, or, I will take away that glory wherein they increased, and thereby expose them to shame and reproach. But the fullest and plainest place that we have for this is, Hos. 2.8, 9 Where Israel is by God accused of unthankfulness, and for it threatened with deprivation of those mercies for which she was unthankful.  
First, she is charged with unthankfulness, as failing in three parts of thanksgiving, Observation, Confession, Retribution, 
Zanchy, Pareus, Rivet, Downham, Burrows. in loc.  first she did not observe God's mercies at least as his gifts, she did not know that I gave her Corn and Wine, and Oil, and multiplied her Silver and Gold, v. 8. Secondly, she was so fare from confessing God to be the author of them, as that she ascribed them unto her Idols, as the bestowers of them. My lovers give me my Bread, and my Water, my Wool, and my Flax, my Oil and my Drink, v, 5. secondly, unto herself as the deserver of them v. 12. these are my rewards that my lovers, mine Idols have given me for my worship and service of them.  
Lastly, she was so short of requital, as that she abused God's mercies against him, unto the extreme dishonour of 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, or to make him off, or to deck and adorn him with. In the nineth verse, God threatneth Israel to bereave her of those mercies, for which she was thus unthankful. Therefore will I return and take away my Corn in the time thereof, and my Wine in the season thereof; and will recover my Wool and my Flax given to cover her nakedness. In which words, this severe handling of them for their unthankfulness is amplified and justified. First, amplified by, first a comparison of it, with God's former dispensations unto them. Secondly, from the unexpectedness thereof. First, by a comparison of it with God's former dispensations unto them, which is insinuated in the word translated: I will return, to wit, into a way of judgement, I will take a new course with her. First, I dealt with her in a way of severity, and then upon her seeming and flattering repentance or humiliation, I betook myself to a way of mercy: but her unthankfulness will drive me into a way of judgement again: therefore I will return. Unthankfulness altars the manner of Gods dealing with his people: puts him out of his sweet and loving ways of mercy into the severe, sharp, & sour ways of judgement, & punishment. Secondly, from the unexpectednes of it. I will take away my Corn in the time thereof, my Wine in the season thereof; that is, my Corn in the time of harvest, my Wine in the time of Vintage, as if he should have said, I will take away their mercies (for Corn and Wine by a synecdoche stand for all other mercies) when in regard of natural, 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. It will take away our Corn at the harvest, our Wine at the vintage: it will sink a ship in the harbour, it will cast us into straits 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 shipwreck a Church or State, when it even toucheth the shore of peace and safety: it will drive us back into the wilderness, when we are in sight of Canaan.  
Of this severity of God towards Israel we have next a justification taken from the in ustice of her unthankfulness, and that is signified  
First, by the pronounce, My. My Corn, my Wine, my Wool, my, Flax. From this we may infer. That God had an absolute supreme and sovereign property in their mercies, which by their unthankfulness they defrauded him of, and divided between themselves and their Idols. This also may be gathered from the two first Verbs of the text rendered in our translation, I will return, and take away. For the former of them by an usual Hebraisme, as Tremelius, and after him Rivet conjecture, hath the nature, and force of the Adverb again, so that both Verbs may be expressed in one. I will resume, or receive, take again into mine hands my Corn, and Wine, 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. When God takes away mercies from the unthankful, it is but a real claiming, a challenging or resuming of his own right. But most clearly may the injustice of unthankfulness be concluded from the word here rendered, Recover, which signifieth with strong hand to pluck away from one that which he injustly possesseth. When God takes away mercies from the unthankful, he doth but recover them as out of the hands of usurpers.  
For first, unthankfulness is a kind of spiritual theft, because that wherein it principally consisteth, attribution of blessings unto either ourselves or others, is a most injust invasion or intrusion upon, and usurpation of that which is solely Gods right. However than the unthankful may have a just title unto the creatures, and blessings they enjoy, and so be true and lawful owners of them: they are yet usurpers of, and intruders upon the praise, honour, and glory of them.  
Secondly, unthankfulness makes a forfeiture of mercies, as being a deny all of that fealty and homage, and withholding of that rent which Gods expects from them. Justly then may God deal with the unthankful, as Landlords in the like case with their tenants, make an entry upon their mercies and quite dispose of them.  
Thirdly, however we cannot say absolutely, that the unthankful are usurpers of, and intruders upon the creatures, and mercies which they enjoy as having no right unto them: Yet we may say it comparatively, in comparison of that higher title, which the thankful have in Chrst Jesus: they have not such a sanctified renewed and comfortable estate in them as they. And this only was meant in those expressions of the Waldenses, Wickliff and john hus, which the Papists of old charged with heresy. And thus also the learned Rivet qualifieth and allayeth a seeming rigid expression of Peter Mowlin in his Anatomy of Arminanisme, which Corvinus accuseth as treasonable and destructive of propriety; and thus also might the Papists interpret, if they had but common and ordinary candour; 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 do, I will free and set at liberty my Wool and my Flax, etc. so it hath reference to prisoners and bondslaves; and from it we may gather, that there is in unthankfulness a kind of injustice, and cruelty towards the good creatures and mercies of God: by it they are imprisoned, and manacled in a kind of bondage, to be delivered from which they do, as it were groan and cry.  
By what hath been said in opening of this place of scripture, you have at large seen how justly God may take away mercies from the unthankful. Why, it is but a receiving, a resuming, a challenging and claiming of his own, a recovery of his right, a making of an entry upon that which is by ingratitude forfeited, a deliverance of the imprisoned, and abused mercies of God into a kind of freedom. That is appliable unto ingratitude, which is by some reported of Pyrrhus and Hannibal, that they knew how to conquer, but had no skill to keep, use, and improve their conquests. unthankfulness will dash the most hopeful beginnings of deliverance and reformation: it will throw away in an instant that which a people have a long time most valiantly fought for with men, and most zealously wrestled for in prayer unto God. The deliverance which we this day celebtate, cost you many bitter tears, many fervent prayers, much precious blood, for it you have hazarded all that under the Sun was dear unto you. But now your unthankfulness will be a grave unto all those mercies and comforts, which you reap by virtue of this deliverance: it will make your last state worse than your first; it will make your preservation to be but a reservation of you to a more calamitous condition, then that which you feared in the time of your greatest danger and extremity; it will reduce you to such an estate as the Saguntine Ambassadors said they were in after the recovery of their Town, 
T. Livius.  Ad hoc retracti ex distantibus locis in sedem antiquam videbamur, ut iterum periremus, & alterum excidium patriae videremus. We seemed to be brought home from the places of our exile, for no other purpose, but to be ruined a second time, and to behold another funeral and desolation of our Town and Country.  
Secondly, unthankfulness brings a curse, poison, and pollution upon all our mercies, 
Carpenter Geogr. lib. 2. p. 162.  it rots and putrefieth them, makes them like the waters of a Pond, 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; so howsoever it is corrupted and grows stinking and unsavoury. God will not lose the honour of his benefits that he bestoweth upon us, but will some way or other beglorified by them.  
If we do not glorify his mercy, whilst he bestoweth them as blessings, he will glorify his justice by altering their nature, and turning them into curses, Mal. 2.2. If ye will not lay it to heart to give glory to my name, saith the Lord of Hosts, I will even send a curse upon you, and will curse your blessings; 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; and what that is, you may gather from that I have delivered concerning the sanctification of mercies.  
First, Then mercies are a curse unto us, when they are disabled from ye ding forth their natural effects; when the Land doth not yield her increase, neither the Trees of the Land their fruit, Levit. 26.20, 26. when the Floor, and the Winepress cannot feed us. Hos. 9.2. Hos. 4.10. When as job speaks, we be in straits, in the fullness of our sufficiency, job 20.22. When we Sow much and bring in little, when we eat and have not enough, when we drink but are not filled with drink, cloth us but are not warm, earn wages to put it into a bag with holes. Hagg. 1. vers. 6.  
Secondly, Mercies that are unsanctified and accursed unto us proceed but from a common and ordinary ground, the general providence of God which maketh the Sun to rise on the evil and the good, and sendeth rain on the just and unjust, Matt. 5.45. 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 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.  
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, when they make no spiritual discoveries of him, nor provoke unto any obedience unto him, when they promote not our sanctification, and spiritual consolation: but rather work effects quite contrary, increase of sin, and vexation of Spirit. Tully tells us out of Pliny, that in a certain Country drought stirreth up dirt, and rain dust. Not to dispute the truth of the relation; give me leave to apply it to my purpose. Unthankfulness hath made the mercies of God to bring forth in us effects as unsuitable to their nature, as moisture to drought, and dust to rain. It hath made the Gospel the savour of death unto death: it makes mercies to have such an influence upon us, as the shining of the Sun on clay, and on a dunghill, it begets hardness of heart, and raiseth up the noisome steem, and exhalations of stinking lusts, it makes our table to become a snare before us, and that which should have been for our welfare, to become a trap, Psalm 69.22. It corrupts our riches, and makes them as thorns to pierce us thorough with many sorrows, it poisoneth our honours and dignities, and makes them swell and break us with pride and ambition, it soureth and imbittereth all our pleasures, and makes them as uncomfortable and as undelightsome, as the music of a Trumpet at an Assize unto a condemned prisoner.  
Thirdly, unthankfulness withholds mercies desired, and expected. Gratiarum cessat decursus, ubi recursus non fuerit. The course of God's favours cease, where there is not a return of them by our gratitude. 
a Nibil ae●ne concordiam humani generis dissociat, ac distrahit, quam hoc vitium.  Nothing (saith Seneca) so much dissolveth and breaketh off men's friendship, as this vice of ingratitude: and why may we not apply to it that which is affirmed, Isai. 59.2, Of all iniquities and sins whatsoever; that they separate between God and us, and hid his face from us, that he will not hear. unthankfulness interrupts, though not God's love of intention, which is unchangeable, yet his love of execution, as also his love of complacency, or delight, it is a bar, or obstacle unto the effects and flow of God's bounty; it doth as it were close Gods eyes, shut his hands against our wants, and stop his cares against our cries and prayers. And indeed with what face can an unthankful wretch beg new favours of God, who hath neglected, forgotten, slighted, and most miserably perverted and abused old ones? Unto 
b 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 ingratitudivis. 495. D.  Bernard it seems a piece of clemency to deny the requests of the ungrateful, 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 withhold favours, which will aggravate unthankfulness, and increase condemnation. We 
c Huic ingrate qui beneficiorum fraudator est, & in hanc partem procubnit animo, non magis dabit beneficiton, quam decoctori pecumiam credit aut depositum committit ei qui iam pluribus abxegavit. Sen. de Benef. lib. 4. c. 26:  will not lend or trust our money unto Bankrupts, nor leave a pledge in their hands who have denied others of what they have deposited with them. And may not God then in equity detain desired mercies from the unthankful who have defrauded and robbed him of the honour of all former mercies? 
d Semina in solum effetum & sterilo non spargimus. Id. ibid. l. 1. c. 1. Agricolae quidem scmina arcnis non committunt. Lib. 4. c, 9  The husbandman will not sow his corn in the sands, nor in barren or unfruitful ground: and will God, think you, 
e Nunquam non perit quod datur ingrato. 148. Omnino enim sola nos à profectu conversationis impedit ingratitudo nostra dum quodammodo amissum reputans dator quod ingratus accepit, cavet sibi de caetero ne tauto plura amittcret quanto plura conferret ingrato. Ibid. 406.  cast, or throw away his mercies upon 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, before they have cleared their books, and paid all former scores: and gracious hearts blush to petition God for new favours, without premising thankfulness for the old, and promising thankfulness for the new.  
First, without premising thankfulness for the old. jacob's petition for deliverance from his brother Esau, Gen. 32.11. is ushered in with a commemoration of God's 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. You have the Church most affectionately 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 Paul's method in his prayers for those unto whom he wrote, Col. 1.3. 1 Thess. 3.9, 10.  
Secondly, without promising thankfulness for the new. not to lay an obligation of merit upon God by the duty, but only to impose upon themselves a tye or obligation for performance of the duty. In every petition, saith Doctor 
f In omni petitione vel express vel implicit promittitur gratiarum actio, de illo beneficio quod petitur. Medul. Theol. lib. 2. c. 9 Thes. 92.  Ames, giving of thanks for the benefit that is petitioned for, is promised either expressly or implicitly, and the Scripture abounds in instances of joining in prayers express promises of thankfulness. Psalm 51.14. Psalm. 61.7, 8. Psal. 79.11, 12, 13. Psal. 86.11, 12. Hos. 14.2. And thus you see, that as Paul adviseth, Phil. 4.6, the requests of the Saints have been made known unto God by prayer and supplication, with thanksgiving: their petitions have been seasoned with thankfulness; with thankfulness in performance for blessings received, with thankfulness in purpose, and promise for such as are expected and desired 
* Luther. Arrowsmith.  Prayer without praise is as a Censer without burning coals, from which there can no sweet savour ascend. Oratio sine laude est thuribulum sine prunis. 
* The. Good▪ win in his Return of prayers.  Prayer and thanks are like the double motion of the lungs, the air that is sucked in by prayer, is breathed forth again by thanks.  
The second sort of Uses shall be of exhortation. And upon the excellency of praise and thanksgiving, we may ground a double exhortation: one, unto a performance of it; the other unto an observation of a due manner in performance thereof.  
1. We may from consideration of the excellency of praise and thanksgiving, be exhorted unto a performance of the duty. Whatsoever things are true (saith the Apostle) whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things. Phi. 4.8 Now all the goodly Epithets, or attributions, do in a most eminent manner agree unto thanksgiving. It is true, and just, made up of truth and justice as its parts, say both 
* Keckerman▪ Ursinus▪  Philosophers and Divines. It is honest, pure, and lovely, and of good report, and therefore me thinks we should have our hearts wonderfully inflamed with the love, and stirred up unto the practice of it.  
I shall use no new motives to press this exhortation, but only refer you to what I have delivered in consirmation of the point: by which it is evident, that 'tis not only a gracious, but also a graceful, comely, and fair endowment; that beautifieth, and becometh a Christian. Psal. 33.1. What can more forcibly provoke and persuade unto this duty, than God's gracious account of it, his vouchsafing to esteem himself honoured, blessed, magnified, and glorified by the weak prey says of our polluted hearts, and lips. Who will not be excited to a duty that is appropriated unto so glorious a subject, as the church and people of God, that is the privilege of the Saints, though the duty of all mankind, that respecteth so gracious, and beneficially an object as the incomprehensible mercies of God, so glorious, and admirable an object as the infinite perfections of God. The wonderful difficulty of it should no ways defer, or discourage from it, because it ariseth from excess of its perfection from the vast extent, and comprehensiveness thereof. for if we consider it formally, it takes in, as you have heard, many duties, and if we look upon it by way of Concomitancy, so it takes in all duties whatsoever belonging to the first, and second table. So that we may say of it as the Preacher of the fear of God did. Eccles. 12, 13. This is the whole duty of man. Tully said of gratitude unto man, that it is Maxima, & mater omnium reliquarum virtutum. And if we except faith, we may affirm as much of gratitude unto God. If we are taken with an high descent, and original of things, why, thankfulness is the product of the noblest, and most divine of graces. But can there be a stronger proof of its excellency, and more prevailing motive unto the love, and practise of it, than God's gracious acceptation of it; wonderful, complacency in it, and extreme jealousy for it! shall not we have a very high esteem of that, than which there is nothing dearer unto our God? It is (you have heard) as music to his ear, 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, and respect unto him, and profess that we are his servants, and subjects? It is the great end of the greatest and most glorious of his works and mercies; and shall we by our unthankfulness attempt to frustrate or disappoint God of this his end. shall we stop, and withhold from God, that which hath been the principal scope of the sweet influences of his goodness upon us. Are you affected with virtue, pleasure, or profit? why, all these kinds of goodness as you have heard at large, are most eminently appliable unto the grace of thankfulness, and duty of thanksgiving. If you enter into a comparison of it with other graces, and duties, you shall find it to be in divers respects unmatchable for of all graces, and duties it comes fullest, closest, and nearest up unto the highest end, God's glory: and besides it is more durable, than other graces, whose exercise, and proper acts are of use only in this life, but after we are translated from death unto life thanksgiving will be our eternal exercise in heaven. And therefore let us redeem as much time as we can, for the performance of it, here upon earth. You have seen how the prayer of petition compared therewith is over balanced thereby in regard of necessity, comfort and dignity. And hence David the sweet singer of Israel, upon whom the spirit of prayer, and supplication was poured in a most abundant measure, did yet it seems more abound in the prayer of thanksgiving, then in that of petition. For, we read of his praying but thrice a day. Psal. 55.17. Evening, and mourning, and at noon will I pray and cry aloud: but he makes mention of praising God seven times a day. Psal. 119.164. As also in the very depth of the night. At midnight will I rise to give thanks unto thee. Psal. 119.62. To conclude this use, this duty will be a great part of our happiness in heaven, and therefore it is but sit, that it should be a chief part of our business here upon earth, it is now the music of Heaven of the blessed Angels, and glorified spirits, with whom if we be not in consort now, we may justly fear, everlasting separation from them hereafter. The state of grace is an ●incohation of the state of glory, and therefore we can have no ground to assure ourselves that we shall praise God everlastingly in heaven, unless here on earth our hearts be put in tune, and we study, and learn the song of Moses, and the Lamb.  
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. So excellent divine, and glorious a duty calls for the utmost preparation, that is possible of our understandings, wills, and affections; and accordingly the Psalmist tells us, Psal. 65.1. Praise waiteth for thee O God in Zion, that is, all true members of the Church, of which Zion was a type, have their hearts in tune in a readiness, and due frame for this work. In Psal. 57.7, 8. and Psal. 108.1, 2. We have David making a profession of his both habitual, and actual preparation for it. First, he professeth how he was habitually fitted and prepared for it, vers. 7. My heart is fixed, or prepared, O God, my heart is fixed, or prepared: I will sing and give praise, The ingemination of this profession of his preparation for praise, denoteth either the absolute and great necessity of it, or else his wonderful exactness in it. In verse. 8. he betakes himself unto an actual preparation for it, he awakeneth and rouzeth up all that within, or without him, may contribute unto the work. Awake up my glory, awake Psaltery and Harp, I myself will awake early. If the alacrity of the sweet Singer of Israel must be thus awakened to give praise unto God; O then what rowzing and stirring up doth not backwardness and dulness stand in need of? In that exhortation of Paul, Coloss. 4.2. to watch in prayer with thanksgiving; the watchfulness there required, is referred to thanksgiving as well as prayer. 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, as that they are not to be come unto with drowsy and sleepy souls. Thanksgiving is a kind of Heavenly and Angelical worship, and therefore should not be appreached with earthly hearts. In it (to aply that speech of Moses, Exod. 3.5.) we turn aside to see a great sight, God's greatness and goodness; and therefore put off thy shoes from thy feet, all low, earthly and sensual affections: So 
a The new Annotations.  some allegorise the phrase, because the shoo●s being next the earth, are usually more foul and dirty.  
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, Reverendus landibus, to be reverenced or feared in prayies. And that God is to be reverenced or feared in his praises, is plain, first, because joy, a main ingredient of our praises, is to be with trembling, Psal. 2.11. Secondly, because the object of our praises, mercy and goodness, should affect us with a filial fear. Psal. 130.4. Jer. 33 9  
Thirdly, so heavenly and glorious a duty is to be performed zealously and devoutly, and not perfunctorily or slightly to be slubbered over. Psal. 66.2. Sing forth the honour of his name, make his praise glorious, saith the Psalmist. In the original it is, Put glory to his praise: it is (saith Mollerus) as if he should have said, Be not dull, sluggish, or drowsy in the celebration of God's benefits, do not content yourselves 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. Hither also may you refer 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 greatness, and both must be found in our praises of God. 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. Secondly, there must be an intensive greatness in our praises, in regard of the degree, fervour and heat of them. 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. God's glorious name, as it is Nehem. 9.5, is exalted above all blessing and praise, above our devoutest and most zealous praises; and therefore surely, faint, heartless, and liveless praises, are so far from reaching him, as that they may seem to be meant of another of a lower object. God then is not praised at all, if he be not greatly praised. Weak and dull praises are dispraises: for a person or thing is not honoured or praised, unless there be some proportion between the honour and praise, and the worthiness of the person or thing honoured and praised. Honour (saith Aquinas, and we may say the same of praise) is nothing else but a testimony of the excellency of a person or thing. Now when a testimony is so far from being home, and full, as that it doth not in any sort reach that for which it is brought, there must be either a falsehood or a nullity in it. It were strange then, if cold, unzealous, and unfervent praises should bear witness unto the infinite greatness of God. Hence it is that you shall find in Psalm 108. that after David had professed a purpose of praising God, v. 1, 2, 3. he tells you next the proportion that is between the attributes which he praiseth in God, and his praise of him. The greatness of the attributes, Mercy and Truth, we have v. 4. Thy Mercy is great above the heavens, and thy Truth reaeheth unto the clouds: And there is an answerable greatness in his praises of God for them, vers. 5. Be thou exalted, O God, above the heavens, and thy glory above all the earth. He wisheth and endeavoureth to exalt him as high in his praises as he is in himself, to exalt him above the earth, above the heaven, and the clouds. In peace-offerings for thanksgiving, leavened bread 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; and because it is not possible that our hearts should be lifted up in so high a manner, as the nature and number of God's mercies merit, we must supply what is wanting with an holy & devout stupor and admiration. That place in Psalm 65.1. rendered by our Translators, Praise waiteth for thee, o God, in Zion, is in the original, Praise is silent, or, silence unto thee, to wit, out of wonder at the incomprehensibleness of thy goodness, 'tis this that strikes them dumb with admiration, as being beyond all not only expressions, but also apprehensions.  
Lastly, if thanksgiving be so excellent a duty, let it be performed by us entirely, wholly, and fully, and not blemished with the omissions of any of its parts; which are five; Observation, Confession, Remembrance, Valuation, Retribution; let all these have a place in this your day of thanksgiving, and not so much as one of them left out. For would it not be pity, that so noble, and worthy a work, should be maimed, and defective, should want any thing that makes unto its integrity, and fullness?  
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, and passages in the Siege, that had any thing either of mercy, or marvel in them; that so you may digest them into matter of praise, and thanksgiving. And let not your observation dwell, and stay upon an arm of flesh. 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: but let it go higher, so high as heaven. Observe the mercy, and the hand, the wisdom, power, and providence of God therein. Besides, as he who drew the picture of Antigonus, painted only one side of his face, and not the other, which was blemished with the want of an eye: so do you as it were overlook all miseries and losses, that you sustained by the siege, the burning of a great part of your town and goods; the slaughter of many of your dearest friends and neighbours; and chiefly fix your thoughts upon the many and great mercies that you own to your deliverance; The preservation of your own lives, of the most considerable part of the town, of most of your goods, and many of your friends: For all these will serve to heighten and increase the flame of your thanksgiving; and therefore the consideration of them should be more permanent, and make a deeper impression upon your hearts, than the thoughts of any thing that might damp you joy and lame your praises.  
2 Next do not stifle and imprison these thoughts in your hearts, but vent them unto others by a full publication, and confession of what God hath herein done for so undeserving a people, thereby the better to quicken yourselves, and stir up others to a zealous performance of the duty.  
3 And thirdly, Lest your joy and thanks for so a great a preservation should in time cool and languish, do you frequently and affectionately reflect upon it, that so it may never be buried in a grave of Oblivion. Master Burrows relates of the City of Berne, that they wrote the day of their deliverance from Antichrist, upon pillars with letters of gold. But I shall exhort you to a way of preserving the memorial of your deliverance that shall be less chargeable, but more acceptable unto God; Let it be written in your memories with a pen of iron, and with the point of a Diamond, let it be graven upon the table of your hearts.  
Fourthly, Detract nothing from the value and importance of your deliverance, but look upon it as a prevention of your utter ruin and desolation: as a resurrection from the bottom of danger and doubt, if not despair. For, who of you but gave all for lost? If you will but look back upon your own fears, perplexities and misgivings of mind, they will inform: That if the Lord had not been on your side, when men risen up against you, when their wrath was kindled against you, a red Sea of blood and fire had overwhelmed you, had gone over your souls. If you consider the progress that the enemy had made in winning of your Town; how he had entered your Line, fired several Streets, etc. you cannot, me thinks, but have such an esteem of your preservation, as Christ had of the Restauration of Jerusalem, Zach. 3.2. Is not this a brand plucked out of the fire? Florus speaking of the horrible devastation which the people of Rome made of the Country of the Samnites, thus expresseth it, It a ruinas ipsas urbium diruit, ut hodiè Samnium in ipso Samnio requiratur. And if you call to mind the bloody and barbarous threats, 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; 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.  
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; 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 lusts: the diseases and corruptions of your Souls and Lives, for a God that hath been so graciously merciful to you and yours: 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, and endeavours of mortification, stir you up to devote and dedicate all that you have and are to his service and glory.  
FINIS.