A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.

Ephes: 5. 20. Giving thanks allwaies for all things unto God, and the Father, in the name of our Lord Jesus Christ.

THe words without surther discourse, con∣taine 5 Generals.

• 1. An act, or duty — Giving thanks.
• 2. Next the time when to be performed, — allwaies.
• 3. The matter, for what — all things.
• 4. And 4ly, the object unto whom — God, and the Father.
• 5. Lastly, the Meane, or Mediator, through whose mediation, In the Name of our Lord Jesus Christ.

I beginne with the act, or duty it selfe — Giving thanks. A thing not so soone done, as said, but an harder taske then most con∣ceive, unto which must concurre the whole man, the inward, the outward man, but the inward, first, and chiefly. The Summons David gave his soule, Psal. 103. we must ours, Praise the Lord, ô my soule, and all that is within me blesse his Holy Name. And in∣deed in these Eucharisticall offerings with the fat, and inwards God is most delighted-He is the searcher of hearts, — Father of spirits, the thanks therefore of the heart, and spirit, he will espe∣cially eye, and reward. That sacrifice of thanks then, which is like that last of Caesars without an heart, will prove but a sacrifice of fooles, unacceptable to Heaven. Above all therefore have a care, that the instrument thine heart be as David's was, Psal. 57. 7. prepar'd, and the strings the faculties thereof well-tuned, else the melody of thy Verball thankfulnesse will be quite marred, even

as the gracefullnesse of a sweetly sung song is lost by jarring upon a distun'd instrument. But now, however this sacrifice must be first kindled at the Altar of the heart; yet it will not long stay there, but spread further, and breake out into the Temple of the outward man. And first 'twill awaken our glory, Psal. 57. 19. that is our tongue, so stiled, because the chiefest instrument of glorifying God, wherein stands man's highest glory. And next it will quicken the hands to act, every member, some way or o∣ther, to expresse the thankfulnesse of our hearts, that so our thanks may absolutely be full, compleate, and entire. Gratitude, as blood in the body, runn's through the whole practise of Christianity, and so hath generall use in, and influence upon, all the duties we performe. Because as speciall Precepts oblige unto the severals of them, so also the freenesse, and fulnesse of God's favours ingage generally to all of them. And answerably the School-men make ingratitude a generall circumstance of sinne, not as though it were of the Notion, and Definition of sinne in generall, but only because it adheres, and cleaves unto every sinne, gradually aggravating the guilt, and demerit thereof. For in all sinnes we commit, there is, as a deviation from the speciall Lawes against them, so also a virtuall disregard of God's mercy, a powerfull disswasive from them: and therefore, although ingratitude be formally only when there is an expresse and actuall contempt of Benefits; yet there is (saith (u) 1.1 Aquinas) a materiall kind of ingratitude in every sinne. Thankfulnesse unto God then, by way of Connotation, takes in both tables, all duties that concerne God, or man; and suitably unthank∣fulnesse too is by way of Concomitancy a bundle, or fardle of all other vices. — Ingratum si dicas, omnia dixeris.

Nay thankfulnesse formally in it selfe is also of a wondrous wide extent, made up of many parcels, containing many integrals, all which (w) 1.2 Aquinas reduceth unto three. 1. To Recognize a 〈◊〉〈◊〉. 2. Duely to prize it &c. And 3ly, To requite it. Wee will adde two more, and so reckon up in all five degrees of thank∣fulnesse, and so of thanksgiving.

Observation, Confession, Remembrance, Valuation, Retribution, — — matters not so quickly runne over, so soone dispatch'd, as we or∣dinarily dreame, as will appeare if we weigh them severally.

1. First then, we must punctually, or particularly and heed∣fully,

or fixedly observe blessings; their receipt, injoyment, use, continuance, increase; and this indeed is the foundation of all the rest: for unlesse favours be known, or taken notice of, they can never be acknowledg'd, remembred, duely valued, and then small likelihood any thing should be rendred for them: hopes then of our gratitude are even desperate, for notwithstanding the over∣flowings of mercies, the showers of blessings upon us (to phrase it with Ezekiel 24. v. 26.) how dull and heavy are we in the appre∣hension of them? Strange, that as Moses face shone to all except himselfe; so the lustre, and splendor of our growing happinesse should even dazle neighbouring-nations, and we our selves scarce perceive so much as a glimse thereof. Whom will it not possesse with a degree of just amazement to consider, that we, though in∣compassed with Gods favour, as with a sheild, hedg'd about with blessings so many, so eminent, as that, unlesse we hoodwinke our selves, impossible they should escape our observation, can yet di∣scerne none of all this, though sharp-sighted enough in espiall of miseries and losses?

But to returne. Our observation will be too short, if it reach no further then Blessings in themselves. Our thoughts therefore must not be fixed, and stay upon them, but be raised upward to a view of that bounty, which gave them; unto a sight of God in them: unto an apprehension, not only of his generall providence, (for that makes the Sun to rise on the evill, as well as the good, and sendeth raine on the unjust, as well as just:) but of his speciall love, benevolence, the light of his Countenance shining through them on us in his Son Christ Jesus. This David preferres before a very great blessing in it selfe considered, and for it is chiefly thankfull, Because thy loving kindnesse is 〈◊〉〈◊〉 then life, my lips shall praise thee, Psal. 63. 3. And indeed to observe God's kindnesse will give a sweet rellish to the meanest favours, to but a cup of cold water, whereas want of such notice will imbitter your oyle, corne, wine, your richest variety and greatest plenty of outward things. Nay a thorough-sense, and feeling of Gods speciall fa∣vour in the benefits we receive, will, as sweeten all of them, so elevate the nature of some of them, spiritualize, as it were, your temporall ones, and so make them, though in themselves 〈◊〉〈◊〉 of vanity, and vexation of spirit, suitable un to the nature, and desires

of the soule. (x) 1.3 For the object of the lower part of the soule is then proportionable to the higher part, unto the soule as rea∣sonable, as spirituall; when link'd with the object thereof, God. And therefore temporall blessings are then proportionable unto the soule as spirituall, when we behold Gods name written upon them, as tokens of his love, when God comes along with them to the soule. For then, though they be still temporall in regard of their nature, and beeing; yet are they in a sense spirituall, as joined with God, the adequate spirituall good of the soule, as directed by a supernaturall providence to worke unto a spirituall end for the increase, exercise, and triall of our graces, for the bringing us to true happinesse; such as spirituall, and supernaturall union and communion with God.

We have gone over the first step of our thanks — Observation, unto which the second, Confession, must be as it were the Eccho, and reflexion, resounding the same notes. What we have observed in blessings, wee must confesse too; as, That we have them, Whence and How.

1. That we have them. This to deny, or smother, or but spa∣ringly to discourse of, what bewrayes it, but a loathnesse to ac∣knowledg our selves engaged to the Almighty? and yet in the acknowledgment of this wee may be ample enough, and all the while but vent our pride, and stroke our selves. Nebuchadnezar will acknowledg a great Babilon, but withall adde that 'tis built by the might of his own power; and so we confesse, (and perhaps beyond truth) the having of such or such benefits; but then wee 〈◊〉〈◊〉 them to our selves, as either the Authours, or deservers of them.

This indeed (to speake properly) is not Confession, but boast∣ing, and bragging of mercies. We must therefore, in the second place

2. Acknowledg that they come downe from above, from the Father of lights there, and that

3ly, By way of 〈◊〉〈◊〉, freely — 〈◊〉〈◊〉 gratis (saith Bernard) 〈◊〉〈◊〉 merito, 〈◊〉〈◊〉 labore nostro, without our desert, without our endeavour: without our endeavour, allwaies as the 〈◊〉〈◊〉 cause, sometimes as the meanes. We reape often, (as he in the parable) where we have not sown, and gather where we have not strawed.

More freely yet; not only without, but against our deservings; for what are our 〈◊〉〈◊〉 except such as Augustine speaks of, merita mala? without our prayers, against our hopes, beyond our desires. But should I insist longer on this point, I should but anticipate what I am to deliver at large upon the fourth generall.

Dismissing it therefore, I passe on unto the third branch of our thankfullnesse, Remembrance of blessings, which is almost nothing else but a multiplied, and reiterated observation, and confession of them. And therefore all three, Observation, 〈◊〉〈◊〉, Remem∣brance, are wrap'd up by Aquinas under one head, Recognition. That which is forgotten is not actually known for the present; nothing unknown works upon the will. A danger unknown moveth not; A Benefit unknown affecteth not. As the sacri∣fice of thanks then is kindled by observation, blazeth in Confessi∣on; so memory of benefits keepeth in the flame, fetcheth life into it, though almost extinguished even as the fainting light of a lamp is restored by a fresh supply of oyle.

That charge then that David gave his soule, Psalm. 103. 2. we must ours. Blesse the Lord, ô my soule, and forget not all his Benefits: that is, by an ordinary Hebraisme, forget not any of all his bene∣fits. But now in divine dialect, words of knowledg do ever imply the affections: Our memory then of blessings must be not only Historicall, and speculative, (for that by it selfe is dull, and lumpish, and will beget but a cold, and heartlesse thanksgiving) but also practique, and affectionate, accompanied with such effusion of the spirit's, dilating of the heart, such enlarg'd and enravish'd affecti∣ons, such stupor, and admiration, raptures of joy, melting into kindnesse, as are in some measure proportioned, as unto the good∣nesse, and quality of the blessings themselves, so also unto the love, and bounty of God rellished in them; as 'twas said of her in the Comedy — Laeta 〈◊〉〈◊〉 non tam ipso dona, quam abs 〈◊〉〈◊〉 datum esse; id serio triumphat.

Besides a diligent Recognizing of benefits, which, as you have heard, is made up of Observation, Confession, Memory, there is requi∣red unto thanksgiving.

A due valuation. 1. Of the worth, and greatnesse of God's gists in themselves. Thankfull then we can never be, if we either prize them not at all, or underprize them: and yet herein how extreamly

faile me: Some there are amongst us, that are very loud in their complaints against the greatest outward mercies we can enjoy; They exclaime against the blessed worke of reformation, as an un∣sufferable innovation; against the plenty of preaching as an in∣tollerable burden: as the Israelites, Num. 11. 6. repined at their manna, saying there is nothing but this manna before our eyes, so these men at the bread of life, saying, there is nothing but preaching Sermons &c. As they, loathing manna, lusted after the Cucumbers, melons, leeks, onions, and garlick which they had in Egypt; so these people, even fursetting on the good word of God, hanker after those husks, I meane Superstitions, and Egyptian Ceremonies, with which they were formerly fed. There are others that, as 'twas said of Israel, Psal. 106. 24. despise, or as some read it, thinke scorne of this pleasant land, professing a liking rather to live in any barbarous, remote nooke of the world, with cleannesse of teeth, and scarcity of bread, then here, where Gods mercies swarme about us.

But some of us have more, though not grace, yet shame, then downrightly to complaine of God's mercies: yet all the best of us doe much lessen their worth. We aggravate our pettiest pres∣sures beyond an Hyperbole; but then on the other side, how do we extenuate, and diminish the worth of our greatest blessings? (y) as the Cities Solamon gave Hiram pleased him not, and he said* 1.4 to Solamon, What Cities are these thou hast given me? and he call'd them, the Land of Cabul, that is, as you may see by the mar∣gin, displeasing, or dirty, 1 Kings 9. 12, 13. so Gods richest fa∣vours 〈◊〉〈◊〉 us not, but ever we have some quarrell or other at them, some flawes in them. How faulty we are in this particular, St Basil illustrates, by a similitude taken from the eye: looke, as that seeth not objects, which are apply'd close unto it, and even lie on it; but taken away some pretty distance doth clearly discerne them; so we have no sense or feeling of the worth of benefits we enjoy, untill God by removall of them, teach us to set better price on them.

But now our estimation is not to be bounded and terminated in the mercies of God considered in themselves, according to their owne worth, and goodnesse, without reference to their ground, and Au∣thor; for so are we apt sometimes to over-rate them, as the Epi∣cure

his pleasure, the covetous man his mucke, the 〈◊〉〈◊〉 his victory.

Therefore wee must in the second place rightly prize the love, and 〈◊〉〈◊〉 of God the giver: for as(z) 1.5 Aquinas tells us: A Be∣nefit taken morally as laudable, worthy of 〈◊〉〈◊〉, however mate∣rially it stands in 〈◊〉〈◊〉 in the thing given: yet formally and prin∣cipally it consists in voluntate & affectu in the will and affection of the Donor.(a) 1.6 〈◊〉〈◊〉 〈◊〉〈◊〉 accepted, largely requi∣ted a cup of water, which a poore man gave him. Why? because he had an eye, not to the value of the present, but to the good will of the giver: In like manner, would wee but looke on the mea∣nest blessings wee enjoy, as tokens of Gods love, and goodnesse, how thankfully would we accept them, at how high a rate prize them, how be even ravish'd with the rellishing of Gods favour in them?

I proceed on to the last Degree of our thanks — Retribution, not of Justice, but of favourable Acceptance, that is, not such as God may expect; but such as he in his Justice may, and in his mercy will accept. How canst thou recompense (saith(b) 1.7 Jesus the sonne of Sirach) thy Parents the things that they have done for thee? more justly may we demand. How shall wee recompense our God the things he hath done for us? which infinitely surpasse those of the most indulgent Father, the tender'st Mother: for these, though great, yet but finite. A mans tongue may reach them, at least his conceite may fathome them; but those are above all expression, nay all thoughts.

〈◊〉〈◊〉 then, such as God in rigour of Justice may ex∣act, is below Gods Majesty to receive, above mens ability to give; Even the light of nature dictates (as 〈◊〉〈◊〉, grants) that man cannot, paria reddere 〈◊〉〈◊〉.

And yet there are certaine expressions of a gratefull minde, which God is pleasd to interpret after a sort, as rendrings and retributions made to his bounty. Else, what shall wee thinke of Davids 〈◊〉〈◊〉? Psalm. 116. 12. of Hezekiah's not ren∣dring againe according to the benefit done to him? 2 Chron. 32. 24. Now of those allmost infinite duties, which though they be, to speake properly and strictly, nothing lesse, yet it pleaseth God for Christ his sake, to accept as a requitall. Ile specifie but these few following.

1. Proposall of Gods honour, and Glory as our highest, and utmost aime in all our Actions, all our suffrings. A virtuall In∣tention of this end is ever requisite: and that the Schoolmen tell us may very well be without an actuall Advertency, and Consideration of it: even as in going a journy (saith Aquinas) it is not necessary that every step we tread, we should actually thinke, and ponder upon the end of our journy.

2ly, A placid, and well temperd contentednesse upon a finall warning to part with Gods blessings, either one after an other, or all at a clap, when either Gods Providence takes them from us, or else his cause require them of us.

3ly, Consecration, and dedication of our blessings unto God, imployment of them for promoting of his glory, maintenance of his Cause, comfort of his children, whom he hath pleased to ap∣point receivers of his tribute. All the Benefits we enjoy are, as Samuels, obtained of God: and therefore fit we should make them, as Lemuels, dedicated unto God. If we have learning, we must write, preach, dispute for his cause; if riches, spend them for his cause. Be we never so meane, so poore, runne, ride, and pray for his cause.

Lastly, A Resignation of our selves, lives, unto him, to be governed by him, sacrific'd for him, sanctify'd unto him: sacrific'd for him in Martyrdome: sanctified unto him in mortification. Unto the, former, a sacrificing of our lives, we may never be called: the lat∣ter, a sacrifice of the corruptions of our lives, must daily, hourely continually be offered. And in that consists the life of our thank∣fulnesse.

By this time then you see that our thanks must not stay in words and complements, but proceed on to a returne of affections, and actions. It must be Actio gratiarum, a doing, a working of thanks. David having Psal. 106. 1. calld for praise, and thanks unto God, makes a stop and begins to correct himselfe, vers. 2. as if he had cald for an impossibility — Who can utter (saith he) the mighty acts of the Lord? who can shew forth all his praise? He maketh the an∣swere vers. 3. Blessed are they that keep Judgment, and he that doth righteousnesse at all times: as if he should have said: Indeed none can as they should render what praise, and thanks are due unto God, but he that comes neerest to it, is the keeper of judgment,

and doer of righteousnesse. He answeres not the question, as you may observe, directly, but only by 〈◊〉〈◊〉. He doth not expresly tell us, who can performe the duty, but who injoyes the reward, Blessed are &c. as if he should say. None indeed can per∣forme this duty of thanksgiving as they ought, none can suffici∣ently declare the marvelous and mercifull works of God: none can, shall I say, render, nay expresse what prayse, and thanks the Lord deserves. However if the performance of this duty be reall, and active, if we keep judgment, and doe righteousnesse, this our performance of it, though weak, and imperfect, shall find acceptance with, and the reward of happinesse from God. Blessed are they &c. We may then say of gratitude as James of saith- shew it me by thy works, by thy works of piety, and devotion unto God, of charitie and Justice unto men. If these be wanting, no matter for thy honouring of him in thy words: Thou really dishonourest him in thy works, and(c) 1.8 that which an evill, and harsh-sounding Instrument is to a good voice, that is an unthankfull life to a thank∣full mouth. Tacitus speaking of certaine words of Tiberius, saith, they were Praeclara verba, sed non pro Tiberio, very excellent words, but not suiting with Tiberius. The like may wee say of formes of thanksgiving utterd by ungodly men, they are very good and excellent in themselves, but very much unbefitting them.(d) 1.9 For prayse is not comely in the mouth of a sinner.(e) 1.10 Prov. 17. 7. Excellent speech, or the lip of 〈◊〉〈◊〉 (saith Solomon) 〈◊〉〈◊〉 not a foole, a sinner. And the reason of it is that which Tacitus gave of his dislike of other words of Tiberius, nec enim ad hanc formam caetera sunt. His other actions are not of the same stamp, but of a farre differing straine; sounding forth Gods dispraise and dishonour in a lowder accent, then his lips his praise. No matter then for thy formes of thanksgiving, if thou want the power: for thy singing a new song, if thou dost not lead a new life. Canticum novum & 〈◊〉〈◊〉 homo malè concordant, saith Austin. A new song sounds very illfavordly, looseth much of its grace and rellish from the old mans mouth.

And thus have I opened the nature of thanksgiving, about which if any thinke I have stood overlong, let them weigh how vast the duty is, how many and large it's parts are, each of which had I not severally, though briefly, saluted, my discourse

would have been lame and imperfect.

Hasten we next to the second Generall — the Time, when the duty is to be performed — Allwayes. Giving thanks allwayes. This seemes to be morally impossible. And therefore we must distinguish betwixt thanksgiving, and the effects of it. The effects and expressions of it may be perpetuall, as lasting as our lives. A principall one, Obedience unto God, stil'd a reall thanksgiving, the thanksgiving of the life may, must be so, Luk. 1. 75: nay sometimes signes of our thankfullnesse should outlive us: we should leave behind us some pawne of our thanks unto God, some permanent expression or other, that may e∣ven eternize them, transmit and convey them to succeeding ages. But for this perpetuity of the fruites and effects of thanksgiving the Apostle cals not here upon us. He is expresse for the duty of thanks∣giving it selfe — Giving thanks allwayes, &c.

How can that, you will say, be done?

Why thanksgiving, you must know, is either Habituall, or Actuall.

• 1. Habituall 〈◊〉〈◊〉: the Habit of thankfullnesse, a thankfull heart, and disposition must allwayes be had, never layd aside, quoad 〈◊〉〈◊〉 & dispositionem animi; wee must continually be thank∣full, our hearts should ever be kept in so sacred à tune and temper, as that they may alwayes be apt, disposed, prepar'd for this worke, so was David's. My heart is prepar'd, O God, my heart is prepar'd, I will sing and give prayse, Psal. 57. 7.
• 2. Actuall thanksgiving: The act of thankfullnesse whether in∣ward, or outward cannot be perpetuall. We cannot, indeed we are not bound to be allwayes actually thankfull; for other duties are also required, and therefore must have their turne as well as thanks∣giving. Recourse therefore must be had to that old golden Rule, Affirmativa 〈◊〉〈◊〉 obligant semper, non ad semper. Affirmative pre∣cepts doe alwayes bind, but not to allwayes, so that we are not bound to performe allwayes what they injoyne, but only loco & tempore 〈◊〉〈◊〉, where we have due time and place. We are then allwayes bound to give thanks actually allwayes; but then only when there is opportunity and seasonablenesse of doing it. The word Allwayes, then is to be taken, not in a Mathematicall, but a Morall latitude, and so it imports nothing but Frequency, and Con∣stancy. And this acception of the word is usuall in Scripture. The Disciples of Christ are sayd, Luk. 24. 53: to be continually in the Tem∣ple

• prayseing and blessing God, that is, frequently. 〈◊〉〈◊〉. th thy masters Sonne shall 〈◊〉〈◊〉 bread allwayes at my Table, 2 Sam. 9. 10. 2 King. 25. 29. Giving thanks allwayes then, with our Apostle, sounds no other than giving thanks frequently, and constantly.

First, then we are to doe it 〈◊〉〈◊〉, not for fits, and upon brunts only. Gods hand is ever opened to blesse us with an operative blessing; our mouth should therefore be if not ever yet often open to blesse him with a declarative blessing.

He dayly loades us with benefits, saith David, Psal. 68. 19. He 〈◊〉〈◊〉. wes his mercy every morning, saith 〈◊〉〈◊〉. Lament, 3. 23: we may adde, every hower, every minute, every moment. No day, mor∣ning, hower, minute, moment comes over our heads, but we have a fresh supply of them. We heve them continued, increased, inlarged, old mercies renew'd, new ones added. Is it not Justice then, that we desire and strive to send him back as often a fresh returne of our praises: at least that we ingrosse up as much of our time as we can for this businesse: that for it wee thinke all our spare howers too sew? David herein was exemplary, with him no time amisse, no season unseasonable for this worke. We have him at it as in the day. All the day, Psal. 71. 8: seaven times a day, Psal. 119, 164: all the day long, Psal. 35. 28: so at night, in the deepest of night. At midnight will I rise, and give thanks unto 〈◊〉〈◊〉, Psal. 119. 62.

2: Our thanksgiving must be, not only frequent, but constant, du∣rable: not as a flash, or blaze suddainely extinguish'd, but rather as the Vest all fire among the Romans ever kept in. This permanen∣cy of our thanks was figur'd (thinkes Philo the 〈◊〉〈◊〉) by the fire upon the Altar; which, as you read, Levit. 6. 13: was ever to be burning, never to goe out. Intimated (say some) by the binding of the sacrifice with cords unto the horns of the Altar, mention'd, Psal. 118. 27: for it is not only, lay the sacrifice, viz: of prayse on the horns of the Altar, but bind it, bind it with cords: and what so fast and surely bound likely to hold.

Now for this we can assigne no better reason then the constancy of God s mercies, 'twas Davids, Psal. 89. 2. I will sing of thy mercy, saith he, for ever. Why? for I have sayd mercy shall be built up for ever: built up, built up for ever; each terme denotes a fixed and perma∣nent state. His compassions faile not, Lam. 3. 22. Neither should our thanks therefore faile, but be as lasting as our lives; while I

live, saith David, I will praise the Lord, I will sing praises unto my God while I have any being, Psal. 104. 33. His compassions are new every morning, Lam. 3. 23: and if so, then not fadeing: semblably therefore let our thanks be still new and fresh, never dying, nay not so much as languishing, decaying.

You have seene one extent of thanksgiving in respect of Continu∣ance, allwayes. Another followes in regard of it's matter, for all things. Howsoever thankfullnesse askes a sound Judgment to esti∣mate duely of the value of blessings, yet not any Invention to find them out, to doe that a barren and meane one will serve the turne. So we have a thankfull heart we cannot be to seeke of matter: for with it all things will supply us giving thanks: for all things, &c.

And we may give thanks for all things, either collectively, or distributively.

1. Collectively, joyntly for all things together, when we heape the whole matter of our thanksgiving into one lump, some such ge∣nerall forme as: God be praysed for all his mercies. This we may, must doe; but at this we must not stop. We must goe farther and give thanks for all things — Distributively, severally and apart: de∣sire and indeavour we must to doe it not only distributively, pro ge∣neribus singulorum, for all sorts, ranks, kinds of blessings; but also distributively, pro singulis generum, for all blessings of all sorts and kinds whatsoever.

Labour we should to keep an exact bill and register of particu∣lar favours, and for them to allot particular and severall thanks∣givings. When we come to count our crosses, we reckon them di∣stinctly, one by one, as how we have been afflicted this way; how that; how crossed in such an action, disappointed in such an enter∣prize, and shall we not be as punctuall in our recognition of favours, and distinctly blazon out the specialties of them too?

You see what a sea of matter even without bottome I have be∣fore me: All things. Should I curiously runne over but the heads of blessings, blessings positive, blessings private; blessings temporall, blessings spirituall; blessings in 〈◊〉〈◊〉, blessings in reversion, and expe∣ctation, this discourse would be enlarged farre beyond my intention. I will only then propound, and resolve two scruples, that hang by this point, and soe dispatch it.

The first of them is, Whether or no God's greatnesse, absolute

goodnesse, his goodesse in himselfe, with other absolute perfections of his, as Truth and power manifested in his workes, be matter of thanksgiving, whether or no we must be thankfull for them?

For 〈◊〉〈◊〉, we must presuppose there is a difference betwixt praise and thanks (though we ordinarily use the words promiscuous∣ly.) We may you know praise Strangers that never did us good tune, nay enemies who have done us many bad; but we thanke on∣ly benefactors. Any worth or excellency may be matter of our praise, only benefits of thanksgiving. God then absolutely 〈◊〉〈◊〉, without the relation of 〈◊〉〈◊〉 is invested with such at∣tractive 〈◊〉〈◊〉, and ravishing beauties, as that he is, saith Da∣vid, worthy to be praised, Psal. 18. 3.

Secondly, we must observe that a thing may be said to be matter of our thanksgiving, either properly and directly, or else improperly, and by way of reduction: properly and directly only God's relative good∣nesse, his goodnesse to us, the goodt hings we receive from him can be matter of our thanksgiving: yet by way of reduction, and improperly God's absolute persections may be also, as they have respect to those good things we enjoy: either as the fountaine from whence they flow, or as arguments illustrating 〈◊〉〈◊〉, confirming their communication, increase, Continuance to us.(c) 1.11 And this of the first.

The second, whether or no we are to be thankfull for afflictions?

For resolution. 〈◊〉〈◊〉 are, we must note, either curses, or crosses. Curses are the sad effects of divine malediction, and ven∣geance, punishments properly so called, sor satisfaction of God's ju∣stice, and manifestation os his wrath; and so but the prologue to the Tragedy of damnation, the very earnest, and pawne of Hell, therefore matter of trembling and humiliation, not of joy and thanksgiving. As for Crosses, 〈◊〉〈◊〉 〈◊〉〈◊〉, not 〈◊〉〈◊〉, which proceed from not God's 〈◊〉〈◊〉, but corrective wrath, or rather, tendernesse, and compassion: As for them God's Chil∣dren must, say some, indefinitely be thankfull for them. Why? be∣cause they worke for their good. Nothing doth, or can betyde them, but God turnes it to their benefit. Afflictions are Physicke for the soule, as to cure it of present diseases, so to preserve it from future. Now (saith Chrysostome upon the 147. Psalme,) We ob∣serve our Physitian not only indulging, but restraining us of liberty in diet, exercise; not only anointing, but burning, cutting us; not

only when he gives cordialls, but when he administers the most bitter pills, and potions. And shall God have no thanks for our afflictions, whereby our corruptions are prun'd, our diseases cured, our holinesse and happinesse increased, our soules weaned from the world, pollish'd for the temple, prepar'd for Heaven?

Thus many of the(f) 1.12 learned state the question 〈◊〉〈◊〉 as for mine owne part I dare not be so generall, but will distinguish betwixt crosses considered formerly in themselves, as oppressions, and distres∣ses of nature, and according to their fruite, issue, and mitigation.

If we consider them formally in themselves, as crosses, as evills of paine, tending either to the destruction, or trouble of nature, I see no reason, why we should be thankfull for them. For first, the mat∣ter of petition, and thanksgiving is of the same latitude. Now we have no ground, no precept, no president to pray for afflictions, as they oppresse, and disquiet nature; nay we have examples, and those unquestionable of declining them, withstanding them, praying a∣gainst them and therefore as little warrant to give thanks for them.

Secondly, whatsoever is matter of thanks, must be matter of joy too; for joy is not only a companion, but a cause of thanksgiving, both producing, and conserving. Now crosses, afflictions, simply con∣sidered as such, are not, cannot be matter of joy; for so considered they are of a destructive, malignant nature; therefore neither of thanksgiving; for crosses we must (I confesse) be joyfull, thank∣full, but not as they fall under the consideration of evills, as they oppresse and burden nature, for them so considered impossible we should; Because evils as evills are undesirable, from them our na∣tures and wills cannot but be abhorrent, and that cannot be mat∣ter of our joy, which is undesirable, and if not of our joy, then nei∣ther of our thanksgiving.

The reason alleadged in the beginning to the contrary, viz: that crosses and afflictions worke together for the best to them that love God, is, methinke, of no force. For all this they do not natural∣ly, but by accident, by meanes of God's wise, powerfull disposing, and ordering of them: they are in their own nature wholly destru∣ctive: 'tis the grace, power, mercy and providence of God that makes them otherwise. He workes good out of evill, light out of darknesse, beauty out of ashes. Now as things in themselves good, cease not therefore to be the object of our prayers, and praises for

that they are accidentally evill; so neither, doe things in themselves evill become to be just matter of thanks, because they prove acci∣dentally good. For the good that by accident flowes from crosses, we ought, I confesse, to be thankfull; not so for the crosses them∣selves.

Moreover. 1. This reason holds as well for sins, as afflictions; because they also are so ordered by God's over-ruling power, as that by accident they worke the good of his chosen.

2. The miseries and calamities of the Church by accident also turne to the advancement of God's glory, to the bettering, hum∣bling of his Church. But yet, I thinke, we would count him a mon∣ster, a prodigy, and curse, who should still rejoyce, and give thanks simply for this, that Zion is afflicted, that the stones of Jerusalem lye still in the dust; that her members are wallowing and tumbling in their own blood.

But we are 2ly, to give thanks, though not for crosses them∣selves, yet for their fruite, issue, and mitigation.

1. For their fruite and issue, that our soules are better'd, hum∣bled by them, drayn'd from their humours, sinnes, purg'd from their drosse, winnowed from their chasse. So we thanke the Chy. rurgeon, not for that he cuts, burnes, and lances us, but because by these he heales us: the Physitian not for the bitternesse of his pills and potions, but for the health they procure us. The 2d: thing that in our crosses we must be thankfull for, is their mitiga∣tion, that they are mitigated in themselves, or in reference to us: First that they are mitigated in themselves in regard either of their degree, or continuance.

1. Degree: that they are not extreame, unsupportable, but tem∣pred with mercy, that though God hath thresht'd us with his slayle, beaten us with his staffe or rod, yet he hath not broken us with his wheele,(g) 1.13 Jeremiah in behalse of the Jewish Church acknowlegeth mercy, and therefore matter of prayse amid'st sore desolations. When their young and old lay slaine in every corner of the street; yet saith Jerimy here is mercy. It is thy mercy Lord that we are not con∣sumed(b) 1.14 that a remnant of us are left, all are not gone, that some of us, though but an handfull in comparison of the rest, are spar'd, not consumed.

2. Continuance, that as Job speakes of his comforts, they are

swifter than a Weavers shuttle, that heavinesse is our guest but for a night, and then joy commeth in the morning.

But suppose our crosses in themselves extreame, most bitter, stinging, as lasting as our lives, yet to us, in reference to us: there may be moderation in them, & so cause of thankfulnesse for that they ex∣ceed not our comforts we have to sweeten and allay them, our stocke of grace, abilities of faith, patience to undergoe them, our deservings of them. Let our 〈◊〉〈◊〉 be what they will, we may still say with Ezra. 9. 13: they are lesse than our iniquities 〈◊〉〈◊〉: were we in hell we might say so: the torments there would come short of our sinnes; were we there beaten with nere so many stripes, yet still it would be with fewer than we have deserv'd: for still in what place, case, state soever we be, it will be true, Deus praemiat ultra, punit citrà, God allwayes rewards beyond, but he punisheth on this side of our deserts, beneath our iniquitics, as 'tis in the margi∣nall note upon that forecited place of Ezra; He deales not with us after our sinnes, nor rewardeth us according to our Iniquities: for we in sinning have dealt with him as Traytors, and he in afflicting hath spar'd us as sonnes. And so much for this Question and the third Generall.

From the object 〈◊〉〈◊〉 the matter for which, passe we on the object personall, the person unto whom we are to give thanks; unto God and the father. Here are not meant two persons, whereof one God, the other father, but the same essence or person is called both God and father: For usuall is it with the holy Ghost, as to expresse one and the same thing by divers appellations, so to couple those seve∣rall appellations by the copulative particle 〈◊〉〈◊〉 in which case the particle doth either redound, or signifie nothing else but even: unto God and the father then is all one with God even the father, or else God who is the father: and the words may be taken in regard of us, or Christ.

In respect of us (as Zanchy and 〈◊〉〈◊〉 à Lapide expounds them) they import a generall and speciall mercy of the Almighty, God the generall, father the speciall. For as God he blesseth us only as Creatures, hath created, doth preserve and governe us; as Father he blesseth 〈◊〉〈◊〉 as Sonnes, adopt's us in Christ Jesus to an Inheritance in the hea∣vens, which is saith Peter, 1 Pet: 1. 4: incorruptible, undefiled, un∣fading.

Now if you understand the words in reference unto Christ, the word God is taken not essentially, but personally for the first person in the Trinitie, and the word Father is added by way of explanation. So that this clause, God and the Father, containes a description of the first person from two relations unto Christ. One of God, the o∣ther of Father. He is the God of Christ as man, the Father of Christ both as God and as man.

First, the God of Christ as man. How a God? for a God in a sense we know he may be said to be, and is to all things whatsoever. To the Devils as they are his vassals:(i) 1.15 To the wicked of the world as they are his prisoners: To the faithfull more especially as they are his subjects and followers: To Christ most especially. I as∣cend saith Christ, 〈◊〉〈◊〉. 20. 17. to my God and your God: not our God in common, but mine and yours by way of severance, to imply that he is otherwise 〈◊〉〈◊〉, and otherwise his, Ours by right of Dominion, as we are his creatures; His (understand me still in reference to his humane nature) not only by right of Creation, though so too; but also by speciall coven ant and confederation, by predestination of his manhood unto the grace of personall union, by Designation of him unto the glorious office of Mediator, by all the relations of inti∣matenesse that can be named.

Secondly, the Father of Christ whether considered as God, or as man. The Father of him as God, by eternall generation, begetting him in the equalitie, nay numericall Identity of the same nature with himselfe. The Father of him as man, not only in the largest and most improper sense, as he is the Father of every creature, the Father of raine, and of the drops of 〈◊〉〈◊〉, in 〈◊〉〈◊〉. 38. 28. not at all by A∣doption, for that is allwaies (say Civilians) personae extrancae, and the manhood of Christ is taken into personall union with God the Sonne. So that Christ, even as man, is 〈◊〉〈◊〉 〈◊〉〈◊〉 personale God, and therefore uncapable of Adoption. Whereupon the Counsell of Frankford condemned Foelix, and Elipandus Arch∣Bishop of Toledo, for calling Christ in his humanitie the Adoptive Sonne of God; not at all then by Adoption, but by collation of the grace of Union. For unto Christs humane nature, by virtue of the Hypostaticall union, the Primogeniture and Inheritance of all things is due, and as it were connaturall. A congruence is there, that the man in whom all the fulnesse of the Godhead

dwelleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bodily, that is personally, should be the first borne among many brethren, the first borne of every creature, the heyre of all things.

Hitherto of both titles (God and Father) considered absolutely.

A word of them as they relate to our Thanks giving, giving thanks unto God, and the Father. And so they distinguish our thanks, and praises from heathnish, and 〈◊〉〈◊〉 Doxologyes: The Heathen and Turke will give thanks unto God Almighty maker of Hea∣ven and Earth; this to give thanks but as creatures. The Jew will give thanks unto the God of Abraham, Isaac, and Jacob, but the Christian alone to God the Father of Christ. This then the Chri∣stians Thanks giving.

But here observe, that the addition of Father is not exclusive of the Sonne, and Holy-Ghost, but inclusive rather; for they have all the same essence, and therefore our blessings proceed from all three equally, undividedly, as from one intire, indivisible, and co∣essentiall agent according unto that known Maxime, Opera Tri∣nitatis ad extrà sunt Indivisa. Our thanksgiving by consequent must be directed to each. Notwithstanding then the appropria∣tion of it unto God, as limitted unto the person of the Father, we may justly inferre the Duenesse of it unto God indefinitely, and that unshar'd with any creature, either in whole or in part. In∣deed we may give unto the Instrument, that which is the Instru∣ments, provided withall that we give unto God that which is Gods. The sword of the Lord, and the sword of Gideon, Judges 7. 20. but the sword of the Lord had the upper hand; first the sword of the Lord, and then the Sword of Gideon. We may then give thanks unto second causes, as unto the conveighers, carryers, and messen∣gers of Gods favours: But only unto God, as their Donor and sen∣der: for he alone the principall Author of them, and in him his mercy the sole motive to conferre them.

First, He their principall Author, the Father of lights, Iames 1. 17. from whom not only every perfect, but every good gift cometh down. The Apostle alludes (think Interpreters) unto the sunne in the firmament, that great fountaine of light, whence the Moone and lesser stars borrow all their splendor. Now if God be the Alpha of our Blessings, if they come originally, and primarily from him, just then is it that he be the Omega of our thanks: that

they be terminated in him, not directed unto secundary causes, either only unto them and not him, or chiefly unto them above him, or unto them equally and joyntly with him, as farre forth as unto him. Thanksgiving is an act of Religion, whereby in an immediate, direct, and especiall manner we honour God, though not ad intrà by an inward increase of his honour, yet ad extrà by an outward manifestation thereof: And in acts of religion God could never away with corrivalty, and partnership, still he would have all or none at all: Hope not then that a party, and shared thankfulnesse should now content him, who was alwaies so jealous of his glory. In the beginning he created the earth naked, void, and without forme, Gen. 1. 2. lest we (thinks Chrysostome) should ascribe that beauty, and glory wherewith afterwards it was apparreld vers. 12. unto its own nature, and not his omnipotency, that made it out of no∣thing. In the ceremoniall law he commanded the Israelites not to lift up any toole of iron upon any altar of stone they should erect, but to build it all of unhewen and unpolish'd stones, Exod. 20 25. Deut. 27. 5. to intimate (saith Rabbi Isaac) that what ever blessings they obtained at the Altar, they should attribute them not to humane indeavours, but meerly to the good will, and pleasure of that free spirit, which bloweth when, and where, and how he listeth.

But farther: as we are not to detract, or defalk any thing from the intirenesse, absolutenesse, and plenarinesse of Gods praises, by ren∣dring them unto others: So neither

Secondly, by giving them to our selves, either wholy, or in part. Wee give the commendation of a wise speech and saying unto, not the tongue that utters, but mind that conceiv'd it. For the fairenesse of a Character, not the pen, but the hand, that guides it, is praise worthy: so the glory of benefits belong not unto us, who possesse them, but unto God that gave them: (The Illustrations are not mine, but Bernards) for them no sacrifice to be offered to our own nets, either of nature, or indeavour: as some, I remember, descant upon that place of Habakkuk. The people that are with thee, saith God to Gideon, Judg. 7. 2. are too many for to give the Midia∣nites into their hands, Why? lest Israel vaunt themselves against me, saying, mine own hand hath saved me. Should then Israel have said mine own hand hath saved me, they had vaunted themselves a∣gainst God. Tis Salvians note. Now 〈◊〉〈◊〉 we make default two

manner of waies: by attribution of our blessings unto our selves, either as the physicall and reall causes, the procurers; or morall causes, the deservers of them.

First, as to the physicall, and reall causes, and procurers of them. We perswade our selves that we have wonne them propria Marte, by our hand, or head, something in us; and therefore deserve to weare them. Aristotle tels us of some, who had their eyes so de∣press'd, and darkned, that they imagined themselves to see in the ayre neere unto them, as in a glasse, their own proper, and bodily figures. We, I am sure, have the eyes of our understandings so blinded, and darkened, that we can see nothing in all the good we have, all the good we doe, but our own abilities and indeavours. But if it be plaine that nothing in us hath gotten our blessings, that God is the sole Author of them, then next we flatter our selves with a presumptuous conceite that we are the morall causes, the deservers of them. That something from us, our desert, holinesse, hath moved God to bestow them. Against this no so soveraine remedy, as meditation upon the second thing above propos'd.

As God the principall Author of blessings, so in him his mercy the sole motive to conferre them. And therefore those abilities and perfections, which the Philosopher called Habits; St James stild gifts, James 1. St Paul 1 Cor. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grace gifts, or gifts not of Justice, but of grace: as they are à Deo for the(k) 1.16 Author, so they are ex Dono for the manner; from God, and by way of most free and Liberall Donation; although in the procurement of bene∣fits there be a concurrence of our abilities, our hand and head, power and wisdome; yet, if we digge to the roote, we shall find these abilities to be the free gifts of God. For what hast thou that thou hast not received? 1 Corinth. 4. 7, Could we deserve, as we can∣not, favours at the hand of the allmighty, yet in the last resolution that desert would be of grace. For, whence but from God should come power to deserve? But what talke we of desert! can God be 〈◊〉〈◊〉 to any man? or hath any man given to him first, that it might be recompensed him againe? Rom. 11. 35. As for our parts wee are not onely 〈◊〉〈◊〉, but male merentes, not only undeserving, but ill deserving, & so every way lesser then the least of Gods mer∣cies. Not therefore unto us Lord, not unto us, not to our abilities, indeavours, merit, but unto thee, and in thee to thy free grace and

goodnesse, be the honour and glory of all our blessings.

Well we have done with the party, to whom our thanks are to be directed, and in whom terminated. I will but touch upon the last particular, the Mediator, in whose name our thanks are to be ten∣dred: In the name of our Lord Jesus Christ. There is, first, ne∣oessity of a 〈◊〉〈◊〉, or meane to preferre our thanks unto God: then congruity that Christ should be he.

First, need we have of a Mediator, whether we regard our selves, or our thanks.

First, our selves, who as Creatures are infinitely beneath God; as sinners at odds, and 〈◊〉〈◊〉 with God, enimies unto him, and there∣fore should not dare, in our own persons, approach the pure eyes, and dreadfull presence of so consuming a fire, to present our selves or our thanks unto him. Especially considering,

In a second place. The blemishes of our thanks; Our thanks, alas, are seldome, faint dull heartlesse, livelesse, like the sacrifice of Prometheus to Jupiter, nothing but skinne and bones, outside and formality, and therefore, of themselves, unlikely to winne accep∣tance.

A Mediator therefore necessary to take away the guilt of sinne, from our persons, by his merits, to hide the failings of our thanks by his intercession, and so to winne our persons accesse, our thanks acceptation to God.

This office not more needfull for us, and our thanks, then Christ meet for it. In the name, through the Mediation of none so con∣gruously as of Christ, can our thanks be given to God.

For, first, Decursus gratiarum, the streams of Gods bounty flow unto us, from God, by Christ;(l) 1.17 from God, as the fountaine: by Christ as the channell: and, therefore, Recursus gratiarum, the re∣turne of our thanks, should be unto God, by Christ: unto God as the object: by Christ, as the Mediator, or meanes in which presen∣ted. If for his sake, by his meanes, merito Passionis, beneficio In∣tercessionis, efficaciâ Operationis, for the merit of his passion, by the virtue of his intercession, through the efficacy of his Operation God showreth down his blessings on us, therefore in his name, through his mediation, should wee powre out our Benedictions unto God.

Secondly, Thanks cannot be given but Adjutorio Christi, by

helpe and 〈◊〉〈◊〉 from Christ, by assistance of his spirit, working in us, both the will, and the deed: the will, the habit of thank∣fulnesse: the deed, the act of thanksgiving: and therefore should not be given but Nomine Christi, in the name of Christ.

And there is a third reason too, on Christ's behalfe, our Lord. He is ordained to be a Priest for men in things pertaining to God, Heb. 5. 1. to offer sacrifices for them, not only 〈◊〉〈◊〉, and expia∣tory, but also 〈◊〉〈◊〉 and gratulatory sacrifices of thanksgiving: And as he is a priest to offer them, so he hath a 〈◊〉〈◊〉 〈◊〉〈◊〉, and much 〈◊〉〈◊〉 to sweeten, and purifie them from all sinne adhering to them, and this seemes to be laid downe, Rev. 8. 3. for the place by some of good note(m) 1.18 is expounded of Christs Mediation and Intercession for his members at the right hand of his Father, his bearing the Iniquity of their holy things, as Aaron his Type was appointed to doe (Exod. 28. 38.) his covering all the imperfections of their services, and procuring of them favour and acceptance.

Secondly, he hath a golden altar whereupon to consecrate them, that is besprinkled with the blood of that great sacrifice, which hath more virtue, merit, and welpleasingnesse in it, then there can possibly be demerit, and malignity in all the corruptions and fai∣lings of our thanks. Meet therefore that we bring, as all our sa∣crifices, so the sacrifice of prayse and thanks in particular unto this our high priest; soe however of it selfe offensive in Gods nostrils, yet, being 〈◊〉〈◊〉 with his Incense, 〈◊〉〈◊〉 by his altar, it shall ascend up in an holy smoke unto Heaven; and as the Apostle spake of Almes, Phil. 4. 18. shall be an odour of a sweet smell, a sacrifice acceptable, and well-pleasing unto God.

Notes

• (u) 1.1

  21, 〈◊〉〈◊〉. q. 107. art. 2. ad 〈◊〉〈◊〉.
• (w) 1.2

  〈◊〉〈◊〉. 〈◊〉〈◊〉. q. 107. art. 2.
• (x) 1.3

  Dr Edward 〈◊〉〈◊〉.
• * 1.4

  Dr Sanderson.
• (z) 1.5

  〈◊〉〈◊〉. 〈◊〉〈◊〉. q. 106 ar. 5. ad 〈◊〉〈◊〉.
• (a) 1.6

  〈◊〉〈◊〉: Var. Hist. lib. 1. cap. 〈◊〉〈◊〉.
• (b) 1.7

  Ecclesiasti∣cus 7. 28.
• (c) 1.8

  Ward.
• (d) 1.9

  〈◊〉〈◊〉.
• (e) 1.10

  Prov. 17. 7.
• (c) 1.11

  〈◊〉〈◊〉 tamen ad gra∣tiarum actio∣nem 〈◊〉〈◊〉 〈◊〉〈◊〉 iau∣dum 〈◊〉〈◊〉, quae versatur 〈◊〉〈◊〉 illas 〈◊〉〈◊〉 quae in Deo ipso 〈◊〉〈◊〉, & in operibus 〈◊〉〈◊〉 〈◊〉〈◊〉, sed cum respect 〈◊〉〈◊〉 quodam ad illa, quae accepimus, quatenus nem∣pe persectiones illae sunt 〈◊〉〈◊〉, vel 〈◊〉〈◊〉 qued accepi∣mus 〈◊〉〈◊〉, vel 〈◊〉〈◊〉 nem ejus 〈◊〉〈◊〉. Apoc 4. 8, 9. Ames 〈◊〉〈◊〉: The 〈◊〉〈◊〉. 〈◊〉〈◊〉. 2. 〈◊〉〈◊〉. 9 §. 8.
• (f) 1.12

  See Do∣ctor Sclater on 1 Thes. 5. 18.
• (g) 1.13

  Is. 28. 27, 28.
• (b) 1.14

  La∣ment. 3. 22.
• (i) 1.15

  Dr Edw: Reynolds.
• (k) 1.16

  Dr San∣derson.
• (l) 1.17

  Bishop An∣drewes.
• (m) 1.18

  〈◊〉〈◊〉 Edw: Reynolds.