The Whole Armor of God, Exegesis · Treatise 3 · Part 2 · Section 55 – Section 68
§. 55. Of imprecations againſt ones ſelfe.
THe fourth and laſt branch of Prayer is Expoſtulation, IIII. Kind. Imprecation.or Imprecation againſt others, which is a kind of Prayer whereby iudgement and vengeance is deſired.
In handling this point, I will ſhew,
1 What the perſons be againſt whom imprecations may be made.
2 In what reſpect they may be made.
For the perſons, No man muſt pray againſt himſelfe.No man may pray againſt himſelfe: we hauehave no warrant in all the Scripture for it, and therefore it muſt needs be a matter of impiety: beſides it is againſt very nature it ſelfe, foraEph. 5. 29. No man euer yet hated himſelfe, and therefore it muſt needs be matter of iniquitie and iniurie.
Obiect. Many of the Saints hauehave made imprecations againſt themſelues, asb2 Sam. 3. 35 Dauid, Salomon, and other, who in their oathes vſed theſe and ſuch like words,c1 Kin. 2. 23. God doe ſo to me, and more alſo.
Anſw. 1. When an oath is taken indIer. 4. 2. truth, not falſly, in iudgement, not raſhly, in righteouſneſſe, not wrongfully, the imprecation expreſſed or implyed therein, is not ſimply made, as if he that tooke the oath deſired any ſuch thing to fall vponupon himſelfe, but vſed onelyonly for a more vehement teſtification of the truth to moue the hearer the rather to giuegive credence thereunto; or elſe to binde him that ſweareth the more ſtedfaſtly to performe his oath.
2 If any of the Saints hauehave vſed imprecations in an oath falſely, aseMat. 26. 74 Peter▪ or raſhly, asfIoſ. 9. 14. 15. the Princes in Ioſhuahs time, or wrongfully, asg1 Sam. 25. 22 Dauid; their examples are no good warrant.
Obiect. 2. A wife ſuſpected by her husband,Num. 5. 22. expounded. was bound by the Law to make imprecations againſt herſelfe.
Anſw. She was not bound to doe ſo. For if ſhe were free of the crime laid to her charge, that imprecation wa… no imprecation: but if ſhe were guilty, then ſhe ought to acknowledge her fault, and not curſe her ſelfe. If being guilty, ſhe aſſented to that imprecation, it was her owne fault and not the bond of the Law.
Vſe Vſe. How impious are they againſt God, how iniurious againſt their owne ſoules,Reproofe of vſuall imprecations againſt ones ſelfe. who vponupon eueryevery light occaſion, yea and that many times falſly (for common raſh ſwearers are oftentimes falſeſwearers,) do imprecate direfull vengeance againſt themſelues, as, I would I might neuer ſtir, I would I might neuer eat bread more, I would I might die preſently, I would I might be ſwallowed vp quicke, I would I might be damned. Oh fearefull… the Iewes of ancient time were ſo fearefull of vttering imprecations, that when in their oathes they had occaſion to vſe them, they would either expreſſe them in generall termes, thus,h2 Sam. 3 35. God doe ſo to me, and more alſo: or elſe leaue them cleane out, & make the ſentence imperfect, as, if I do this or if I do not that, or if this be ſo, and there ſtay. ThusiPſal. 13. 2, 3, 4. foreign Dauid, If I enter into the Tabernacle of mine houſe: If I goe vp into my bedde; If I giuegive ſleepe to mine eyes: And thus Zedekiah vntounto the Prophet Ieremiah: kler. 3. 8. 16.As the Lord liueth which made vsus this ſoule: if I put thee to death, If I giuegive thee into the hand of theſe men that ſeeke thy life. Yea thus God himſelfe,lPſal. 89. 35. I hauehave ſworne, if I lie vntounto Dauid. And againe,m& 95. 11. I ſweare in my wrath if they ſhall enter into my reſt. To ſhew that this is the right tranſlation of that forme of ſpeech,nHeb. 3. 11. foreign. the Apoſtle alleadging that forme of Gods oath ſo tranſlateth it. What doth this teach vsus, but that we ſhould be very fearefull to vtter any imprecation againſt our ſelues, eſpecially to doe it falſly or raſhly? the Iewes, which cauſed Chriſt to be crucified, and their poſterity to this day hauehave felt the woe and curſe of that imprecation which they made againſt themſelues, when they ſaid to Pilat of Chriſt,oMat. 27. 25. His bloud be vponupon vsus and our children: So hath God cauſed the vengeance of many others imprecations to fal vponupon their owne neckes, and that in iuſt iudgement.
§. 56. Of the perſons againſt whom imprecation may be made.
WHerefore lawful & warrantable imprecations,Imprecations againſt publike and deſperate enemies. are to be made againſt others, & thoſe other to be enemies (enemies I ſay, not our owne priuate enemies in particular cauſes, betwixt vsus and them: for theſe muſt be prayed for, as we heard*§. 51. before, but publike) ſuch as are enemies to God, his Church and Goſpel, yea alſo obſtinate, deſperate, reprobate enemies, who neither will nor can bee reclaimed: as were Corah, Dathan, & Abiram, pNumb. 16. 15againſt whom Moſes prayed. Such were thoſe againſt whom Dauid ſo earneſtly praied, Pſal. 109. 67, &c. andqGal. 5. 12. whom S. Paul wiſhed to be cut off. Such an one was Alexander concerning whom S. Paul thus prayed,r2 Tim. 4. 14. The Lord reward him according to his works, meaning his euill works.
1. Quest. How can ſuch be diſcerned?
Anſw. By an ordinary ſpirit they cannot be diſcerned, but onelyonly by an extraordinary ſpirit, euen ſuch a ſpirit as the Prophets and Apoſtles had, to whom God by his ſpirit reuealed what ſuch and ſuch perſons were againſt whom they prayed. Wherefore when the Diſciples would hauehave cauſed fire to come downe from heauen and conſume the Samaritans,Luk. 9. 54, 55. Chriſt ſaid vntounto them, Ye know not of what ſpirit ye are.
2 Quest. How then may ordinary perſons make imprecations againſt any?
Anſ. No ordinary man can lawfully make any imprecation againſt the perſons of any particular diſtinct men:Imprecations may bee made in three reſpects. Only in theſe three reſpects may imprecations be made.
1.1 Indefinitely. Indefinitely, againſt all ſuch publike deſparate enemies as were noted before, without any application of the imprecation to any particular perſons, no not ſo much as in thought: and thus was that general imprecation vſed when the Arke went forward,aNum. 10. 35. Riſe vp Lord, and let thine enemies be ſcattered. And thus Dauid vſeth many generall imprecations, asbPſal. 25. 3. Let them bee confounded which tranſgreſſe without cauſe. c& 122. 5.Let them all bee confounded that hate Sion, &c.
2.2 Conditionally. Conditionally, as when we obſerue any to perſiſt obſtinately in perſecuting the Saints, and ſuppreſſing the Goſpell, to deſire, that if they belong to God, it would pleaſe God to turn their hart, or elſe if they belong not to him, to confound them: thus may impreiations be directed againſt particular men.
3.3 Againſt malitious deeds. Without any reſpect at all vntounto their perſons, lea…uing them vntounto God, againſt their malitious plots and wicked deeds: thus Dauid prayed againſt the wicked policy of Achitophel, d2 Sam. 15. 31ſaying, O Lord I pray thee turne the counſell of Achitophel into fooliſhneſſe.
§. 57. Of the vnlawfulneſſe of vſual imprecations.
AS for thoſe vſuall imprecations,Vſe. Reproofe of vſuall imprecations. direfull and hatefull imprecatiōs, ſuch as my hart abhorreth to think of, & my tong is aſhamed to name, which prophane & wicked men make againſt their neighbours, vponupon eueryevery petty wrong and ſlight occaſion, they can neither ſtand with any true feare of God, nor louelove to man. For to call vponupon God who iseNeh. 9. 17. A God of long ſuffering, and great forbearance, fPſal. 103. 8.full of compaſsion and ſlow to anger, to be a reuenger of eueryevery little iniury, argueth little reſpect of his greatneſſe and goodneſſe. To wiſh Gods heauy vengeance to fall vponupon the body, ſoule, goods, or any other things which belong vntounto our neighbour, diſcouereth much malice, no louelove. Such were thoſe of whom Dauid thus ſpeaketh.gPſal. 5. 9. Their throate is an open ſepulcher, h& 140. 3.The poyſon of Aſpes is vnderunder their lips, i& 10. 7.Their mouth is full of curſing and bitterneſſe. Many mens tongues are ſo poyſonous and fiery (beingkIam. 3. 6. ſet on fire of hell) that like madde dogs they ſpare none, but curſe and ban the moſt innocent and harmeleſſe that be: yea, (which is horrible to heare) ſome curſe their wiues, children, ſeruants, friends, the neareſt and deareſt vntounto them that be, not for any wrong or euill, but becauſe they are, as they terme them, Puritans; but in truth honeſt and vpright hearted, fearefull to commit the leaſt euill, conſcionable in doing all duty (ſo neere as they can) to God and man.
§. 58. Of the Popes manner of curſing.
AMong and aboue all others, he that taketh vponupon him to be the Vicar of Chriſt, and ſucceſſour of Peter, doth exceede in helliſh imprecations, and diuelliſh execrations: for he vſeth, not ſuddenly and raſhly, but deliberately and aduiſedly, in and at his ſolemne ſeruing of God, to curſe with bell, booke, and candle, and that to the very pit of hell, no meaner perſonages then the Lords Annointed, Kings and Queenes, together with their Subiects and whole Kingdomes, and that for maintaining the true, ancient, Catholicke, and Apoſtolicke Faith.
Of him and all other which vniuſtly and vnchriſtianly vſe ſuch fearefull imprecations, if in time they repent not, I may vſe the words of Dauid. lPſal. 109. 17, 18.As he loued curſing, ſo ſhall it come vntounto him: as he cloathed himſelfe with curſing like a rayment, ſo ſhall it come into his bowels like water, and like oyle into his bones.
Hitherto of thoſe ſeuerall kinds of prayer which are compriſed vnderunder requeſt. The next kind is thankſgiuing.
§. 59. Of Thankeſgiuing.
OVr Apoſtle giueth an excellent directiō for thankſgiuing, in the twentieth verſe of the fifth Chapter of this Epiſtle, which becauſe it is ſo fit for our preſent purpoſe, I will here handle. His words are theſe,
Epheſ. 5. 20. GiueGive thankes alwaies for all things vntounto God, euen the Father, in the name of our Lord Ieſus Chriſt.
IN this direction are laid downe fiue particular points.
1 The duty it felfe, giuegive thankes.
2 The perſon to whom it is to be performed, to God, euen the Father.
3 The Mediator, in whoſe name it is to be performed, in the name of our Lord Ieſus Chriſt.
4 The matter of thankeſgiuing, all things.
5 The continuance thereof, alwaies.
1 For the duty or thing it ſelfe,What thankſgiuing is. Thankeſgiuing is a gratefull acknowledgement of a kindneſſe receiued.
A kindneſſe done, is the obiect of thankeſgiuing, yet vnleſſe the kindneſſe done be accepted, and withall acknowledged to be a kindneſſe, the heart of him to whom the kindneſſe is done, will not bee affected to giuegive him that did it, thankes for it.
a1 Sam. 25. 5, &c.Dauid did a great kindneſſe for Nabal, as Nabals ſeruants could teſtifie: yet Nabal acknowledged it to be no kindneſſe; and that made him to be ſo churliſh and vngratefull to Dauid.
§. 60. Of the perſon to whom all thankes is due.
2 THe perſon to whom thankes is due,Thankes is to be giuen to God. is God the Father. Father hath reference eſpecially vntounto the onelyonly begotten ſon of God Chriſt Ieſus, as is more plainly expreſſed in theſe words,bEph. 1. 3. Bleſſed be God euen the Father of our Lord Ieſus Chriſt. So as this clauſe doth note out the firſt perſon in Trinity: yet doth it not exclude the other two perſons: for thankſgiuing belongeth to the whole Trinity. S. Paul expreſly giueth thankes toc1 Tim. 1. 12. Ieſus Chriſt: and yet excludeth not the Father or the holy Ghoſt: for what honour or worſhip ſoeuer is rightly performed to either of the perſons, is alſo performed to eueryevery of them. But here & in many other places, this title Father (which is propper to the firſt perſon) is added, to ſhew how our prayſes come to be acceptable vntounto God, namely as God is the Father of our Lord Ieſus Chriſt, and in him our gracious and louing Father.
dIam. 1. 17.Saint Iames rendreth a weighty reaſon to proue that all thankes is to be giuen to God,Reaſon. & to God alone, for ſaith he, eueryevery good giuing and eueryevery perfect gift commeth from the Father. Good things come from God, God is the author & giuer of them; God therefore is to be praiſed for them.
EueryEvery good thing commeth from God: therefore all praiſe is due to him.
§. 61. Of the difference of thanks giuen to God and men.
Quest. ARe not Creatures to bee thanked for any kindneſſe done by them?
Anſw. Not in that manner as God is to bee thanked. God is ſimply, in and for himſelfe to be prayſed.
Simply, that is without any reſtraint, with all our heart, with all our ſoule, and with all our might, and that for all his workes whatſoeuer.
In and for himſelfe, that is, in reſpect of no other whatſoeuer: For God is the very fountaine, the firſt and onelyonly Author, the principall giuer of the good things we enioy. The things which we receiue by the miniſtry of any creature, originally we receiue from God. Creatures are but the Stewards, Meſſengers, Miniſters, and as it were Carriers of God: they bring Gods bleſſings one to another. Wherefore they are not ſimply in and for themſelues to be thanked for any thing. The thankes which is giuen to them (if it be rightly giuen) is giuen them in the Lord, vnderunder him, onelyonly for their paines & care in bringing Gods bleſſings vntounto vsus.Simile. When a perſonage of great ſtate and place ſendeth a preſent by his ſeruant, will he to whom that preſent is ſent, thanke the ſeruant that brought it, or the Maſter that ſent it? Surely I ſuppoſe he will both deſire the ſeruant to thanke his Maſter, and alſo when he hath opportunity himſelfe, thanke him: if he thanke the bearer, it is onelyonly for his paines in bringing the gift, not for the gift it ſelfe: yea, though he reward the meſſenger for his paines, yet he giueth the thankes to him that ſent the gift. Thus is thankes properly due to the originall author of a kindneſſe: all thankes therefore is properly due to God, from whom eueryevery good thing commeth.
§. 62. Of the Mediator, in whoſe name thankes is to be giuen.
3 THe Mediator, 3 Thankes to be rendred to God in the mediation of Chriſt.in whoſe name thankes is to be giuen to God, is intituled by the Apoſtle, Our Lord Ieſus Chriſt.
The firſt title Lord, implieth thateMat. 28. 18. power and regiment which the Father hath giuen him (as he is Mediator Godman) ouer all creatures. This regiment he exerciſeth for the good of vsus who are of his Church, and therefore by a kind of propriety he is called OVr Lord.
The ſecond title IESVS, which ſignifieth a Sauiour, ſetteth forth that all-ſufficient, full, and perfect redemption and ſaluation, which he wrought for mankind. The reaſon of this name and title is rendered by an Angell vntounto Ioſeph, in theſe words;fMat. 1. 21. Thou ſhalt call his name IESVS, for he ſhall ſaue his people from their ſinnes.
The third title CHRIST, (which ſignifieth Annointed) implies the three Offices of Christ, whereunto he was annointed, and ſet a part of his Father: his Princely Office to gouerne and protect his Church; his Prieſtly Office, to offer himſelfe a ſacrifice, and to make continuall interceſſion for his Church. His Propheticall Office to inſtruct, and direct his Church in the way of Saluation.
In the name of this Our Lord Ieſus Crhiſt, muſt all the calues of our lippes, all our praiſes be offered vp vntounto God.aHeb. 13. 15. Let vsus by him (ſaith the Apoſtle, ſpeaking of Chriſt Ieſus) offer the ſacrifice of praiſe. This point was before handled in the generall doctrine of Prayer.
§. 63. Of the matter of Thankſgiuing.
4 THe matter of thankſgiuing is very ample & large,4 Thankes to be giuen for all things. limitted with no reſtraint, but extended to al things. So that whatſoeuer the Lord doth, affordeth matter of praiſe to the Saints. Oft is this generall particle all vſed in this point;b1 Theſ 5 18 In all things giuegive thankes, ſaith the Apoſtle in another place:cPſal. 103. 2. Forget not all his benefits, ſaith Dauid.
dRom. 8. 28.Wee know that all things worke together for good to them that louelove God: Reaſon,If all things worke to our good, is it not iuſt and meete that thankes ſhould be giuen for all things.
That wee may ſomewhat more diſtinctly diſcerne the matter of thankſgiuing, I will ſet downe in order ſome particular branches of this generall point.
The matter of Thankeſgiuing may ſundry wayes be diſtinguiſhed.
1 In regard of the nature, or kinde of benefits,
They are
Good things beſtowed.
Euill things remoued.
2 In regard of the quality of them, They are
Spirituall.
Temporall.
3 In regard of the manner of beſtowing them. They are
already giuen.
promiſed to be giuen.
4 In regard of the perſons vponupon whom they are beſtowed,
which are
Our ſelues.
Others.
VnderUnder theſe generall heads there are many particular branches, which I will in order declare.
§. 64. Of the ſpirituall bleſsings, for which thankes is to be giuen.
SPirituall bleſſings are
Beſtowed here on Earth.
Reſerued in Heauen.Spiritual… …leſſings.
In the ranke of the former kinde of ſpirituall bleſſings, theſe particulars following muſt be accounted.
1 The ground of them, which is Election. Together with which we are to reckon the cauſe thereof, Gods free grace and rich mercy, and alſo the fruit thereof, certenty of ſaluation.
2 The meritorious cauſe of them; namely, our Redemption, vnderunder which wee muſt compriſe, the price of our redemption, Chriſts blood, and the ſpeciall fruits thereof, as Reconciliation, Adoption, Remisſion of ſinnes, imputation of righteouſneſſe, &c.
3 The meanes of applying the benefits of our election and redemption, namely, the effectuall operation of Gods Spirit: vnderunder this head are compriſed effectuall vocation, regeneration, ſanctification, and all thoſe particular ſanctifying graces, which we find & feele to be wrought in vsus, as Knowledge, Faith, Hope, LoueLove, Repentance, Patience, new Obedience, &c. together with the bleſſed fruits of them, as peace of conſcience, ioy in the ſpirit, holy ſecurity, with the like.
Finally the meanes which the Spirit vſeth to worke, and encreaſe all theſe graces, are to be remembred, which are the Miniſtery of the Word, Adminiſtration of the Sacraments, and other holy Ordinances of God, together with liberty of the Sabbaths, of good and faithfull Miniſters, of publike Aſſemblies, with the like.
Thoſe eternall bleſſings which are in Heauen reſerued for vsus,2 Eternall bleſſings. are ſuch, as Eye hath not ſeene, nor eare heard, nor hauehave entred into the heart of man. We cannot in particular reckon them vp: yet in the generall we muſt hauehave our hearts filled with an holy admiration of them, and our mouthes with praiſe for them.
§. 65. Of the temporall bleſsings, for which thankes is to be giuen.
TEmporall bleſſings for which thankes is to be giuen,3 Temporall bleſſings. are ſuch as concerne,
1 Mankinde in generall, as creation, and preſeruation of Man: Gods prouidence ouer him, and all the fruits and benefits of theſe.
2 The whole Church thorowout the World: the increaſe, peace, and proſperity of it: particularly the Churches in that Land where we liue.
3 Common-wealths: and in particular that Common-wealth whereof we our ſelues are members: and therein in good Magiſtrates, good Lawes, peace, plenty, &c.
4 Families: eſpecially our owne: and therein good Gouernours, good ſeruants, good parents, good children, a competency of goods to maintaine the ſtate of it. If God giuegive not onelyonly ſufficiency, but alſo abundance, more thankes is to be giuen.
5 Our own perſons; & in regard of them ſoūdnes of mind, health of body, ability to performe the work of our calling, Gods bleſſing on our labour and calling, with the like.
§. 66. Ofgiuing thanks for remouing euils.
EVils remoued, for which thankes is to bee giuen, are
Publike.
Priuate.
both theſe
Spirituall.
Temporall.
Temporall publike euils ariſe from the enemies of the
Church,
Common-wealth.Temporall publike euils remoued,
Thanks therfore is to be giuen when thoſe enemies are either ouerthrown, or conuerted: or when their conſpiracies are diſcouered, & we preſerued from their miſchieuous practiſes, whether by warres, inuaſions, treaſons, rebellions, or priuie and ſecret plots, with the like. To this head may be referred, deliuerance from plagues, famines, fires, inundations, &c.
Spirituall publike euils, are common publike ſinnes,Spiritual publike euils remoued. maintained by law, or common practiſe Publike ſinnes which vſe to be in diuerſe countries maintained by law, are Idolatry, Superſtition, Hereſies, Vſury, Play-houſes, Brothel-houſes, &c. Publike ſinnes maintained in many places by common practiſe are Swearing, Pro…haneneſſe, Drunkenneſſe, Vncl…aneneſſe, Pride and brauery in apparrell, &c. When and where it pleaſeth the Lord to afford a…ny meanes of reforming, and reſtraining theſe publike ſins, then and there is matter of thankſgiuing afforded.
Spirituall priuate euils, Spirituall priuate euils remoued.are either ſuch particular ſinnes wherunto our ſelues are moſt giuen, or the cauſes of ſuch ſins (as the temptations of Satan, or euil luſts, & the vaine allurements of others) or elſe a ſpirituall puniſhment of them (as trouble of minde, hardnes of heart, a tormenting conſcience, a ſeared and ſenceleſſe conſcience, &c.) They who are deliuered out of any of theſe ſnares muſt bee thankfull for that deliuerance.
Priuate temporll euils, Priuate temporall euils remoued.are ſuch outward iudgements as God in anger inflicteth on men as puniſhments alſo of ſinne: ſuch are penurie, ignominie, paine, griefe, ſickneſſe, loſſe of goods, loſſe of friends, and other like croſſes. The remouing of theſe is matter of thankſgiuing.
§. 67. Of giuing thanks for croſſes.
YEt are not outward temporall iudgements,Temporall iudgements not alwaies to be accounted euils. whether publike or priuate, alwaies to be ſimply accounted euils, but many times to bee reckoned and accounted in the number of Gods bleſſings. ForaHeb. 12. 5, 6, 7, &c. God oft inflicteth them on his children, and that in louelove, for their good. They are indeede grieuous, and irkſome to the fleſh, but many times profitable to the ſoule: an heauie burthen they are, but they bring forth a good & precious fruit: wherefore in regard of them, we muſt wholy refer our ſelues to Gods will, asbMat. 26. 39. Chriſt did in his bitter agonie. If God bee pleaſed to preſerue vsus from them, or being fallen vponupon vsus, to remoue them, we are to account this preſeruation and deliuerance,Outward croſſes are matter of thankſgiuing. a bleſſing and fauor of the Lord, and to be thankfull vntounto God for it. But otherwiſe if it pleaſe the Lord to lay any croſſe vponupon vsus, or when it lieth on vsus, ſtil to cōtinue it, we are alſo to take this as a token of louelove, and to be thankfull. The reaſon is euident. For God being very wiſe, & knowing what is beſt for vsus (euen much better then we our ſelues) & withall being a louing & tender father,Non tantum pro his quae bona putamus, ſed etiam quae nos coartant in Dei praeconium mens laeta prorumpat. Hieron. in Eph. 5. exceeding carefull of our good, he doth ſo diſpoſe our eſtate, as may moſt make to our good. When he ſeeth it to be needefull, he laieth affliction vponupon vsus: when it hath lien long enough vponupon vsus, then he rem oueth it. In this kinde he dealeth with his children, as skilfull and tender Phyſitians or Chirurgians doe with their patients, whoſe cure they ſeeke. Now therefore vponupon this ground, we are to thinke eueryevery eſtate whereunto the Lord bringeth vsus to be the beſt for vsus: health to be the beſt when wee are in health, and ſickneſſe to be beſt, when we are ſicke: aboundance to be beſt while we hauehave it, and want to bee beſt when we are in want, and ſo of other eſtates. Therefore when the Lord doth lay vponupon vsus any outward afflictions, wee muſt put them on the ſcore of Gods fauours: eſpecially the good fruites of afflictions, as true humiliation, ſound repentance, chriſtian watchfulneſſe, righteouſneſſe, &c. Now then to conclude this point, afflictions being tokens of Gods louelove, tending to the good of the Saints, they are compriſed vnderunder this general clauſe ALL THINGS, and are matter of thankſgiuing.
§. 68. Of the proofes of Scripture applyed to particular occaſions of thankſgiuing.
I Shall not neede to enter into any further enumeration of other particulars: I will therefore aleadge ſome proofes of theſe out of Gods word.
1 For all manner of ſpirituall bleſſings, note that generall forme of thankſgiuing vſed by the Apoſtle, Ephe. 1. 3. Bleſſed be God which hath bleſſed vsus with all ſpirituall bleſſings: reade the verſes following, and ye ſhall ſee how he reckoneth vp many of thoſe ſpirituall bleſſings in particular, as Election, Redemption, Adoption, Vocation, &c.
2 For temporall bleſſings we hauehave ſundry approued patternes of thankſgiuing in diuerſe kindes:aIoh. 6 11. Chriſt gaue thanks for foode: b1 Sam. 2. 1.Annah for a childe: cGen. 32 10.Iacob for riches: d& 24. 48.Abrahams ſeruant for proſpering his iourney.
3 For bleſſings on others, note the example off1. King. 10. 9. Queene of Sheba, who bleſſed God for his bleſſings on Iſrael: and of thegAct. 11. 18. Chriſtian Iewes who glorfied God for the Goſpell reuealed to the Gentiles.
4 For publike bleſſings concerning the Church,hCol. 1. 3. 6. the Apoſtle giueth thankes that the Goſpell came into all the world. AndiAct. 2. …7. the Chriſtians praiſe God for the increaſe, and peace of the Church, andk& 4 24. for the liberty of the Apoſtles.
5 For the common-wealth, the Iewes reioyce (which was a publike teſtimony of their thankſgiuing to God) l1. King. 1. 40.for ſetling the ſtate, and eſtabliſhing the crowne on Salomon. So againe,m& 8. 62. 66. for continuing the peace and proſperity of the Land.
6 For generall bleſſings on mankind nPſal. 8. 1, 6.Dauid praiſed God.
7 For Gods bleſſings on his family, oGen. 35. 7.Iacob is thankfull, and in teſtimony thereof buildeth an alter to God.
8 For priuat bleſſings,pGen. 39. 5. Leah praiſed God that had giuen her a Son: andqIſa. 38. 19. Hezekiah for recouery of his health.
9 For euils remoued,rExo. 15. Moſes & the Iſraelites bleſſed God who ouerthrew their enemies: ſPſal. 124. 6.and Dauid praiſed God for preſeruing his people from their enemies: andtGal. 1. 23. the Chriſtians glorifie God for the Conuerſion of Saul, a mortall enemie of the Church.
10 For publike ſpirituall euils remoued,u2. Chr. 29. 30 praiſe is ſung vntounto the Lord in Hezekiah… time when the Land was purged from Idolatrie.
11 For priuate ſpirituall euils preuented,*1. Sam. 25. 32 Dauid bleſſed God, who kept him from auenging himſelfe, and ſhedding innocent bloud.
12 For aduerſitiexIob. 1. 21. Iob bleſſed God: andyAct. 5. 41. the Apoſtles reioyce for ſuffering perſecution.
13 Final…y for good things promiſed and not inioyed, zHeb. 11. 13.it is noted that the Patriarches receiued not the promiſes, but ſaw them a farre off, and beleeued them, and receiued them thankfully.