Part 10
distinction likewise of mortal and venial sin, as they use it,
making some sins in their own nature, by reason of the
smallness of them, venial, is against the Word, which says
indefinitely of sin (excepting no sin at all), "The wages of sin is
death." Woe to them that after this life enter into any fire: the
Scripture nowhere mentions any temporary fire after this life,
but everlasting and unquenchable.
Object. 1 The second petition comprises the dead under it.
Answ. That petition has not any particular respect to any
particular person departed, so as it cannot justify any particular
prayers for a particular person deceased, which is the question
in controversy. Indeed, that petition respects the whole body of
Christ, some of the members whereof are the Saints now dead:
but it follows not thereupon that it is a prayer for the dead: for
principally it respects the living, and the dead only by
consequence. Besides, it implies no altering of the estate of the
souls of the dead, which is another point in question.
Object. 2. Many prayed for their children and friends who were
dead, and had them restored to life.
Answ. 1 This is nothing to the alteration of the estate of the
souls, which is the point in controversy.
2 Those were extraordinary examples done by extraordinary
spirits, and are no more exemplary than the Israelites passing
through the red Sea, or Moses, Elijah's, and Christ's fasting forty
days.
[Use] This point is to be noted as against the erroneous doctrine
of Papists, who maintain prayers for the dead: and against their
superstitious practices, who use upon Church walls, Church
windows, grave-stones, and the like to set this phrase, "Pray for
the soul of A. B.," and if any have been bountiful to their Church,
they use to offer up Masses, and to say dirige, and to sing
requiem for their souls from time to time. All which (to say the
least) are toyish and childish.
§. 44. Of Vain Wishes for the Dead
Not much unlike is the practice of many ignorant and
superstitious persons among us, who, if mention be made of any
of their friends departed, use presently to say, "God be with
him," "the Lord be with his soul," or "God have mercy on his
soul," with the like. Mark the persons that most commonly use
these vain wishes, and you shall observe them to be such
ignorant and irreligious persons as never pray for their friends
while they are alive: for if they knew how to pray aright for their
friends, they would not make such unprofitable wishes for them.
Wherein note their preposterous course: when true prayer is
warrantable, acceptable, honourable to God, and may be
profitable to him for whom it is made, being commanded of
God, and agreeable to his will, they impiously neglect it: but
when there is no warrant to make it, no hope of doing any good
by it, they superstitiously use it.
Object. Mark their apology, and you shall find it as foolish as the
thing itself is toyish. For if any reprove them for it, presently
they say, "What hurt is it?"
Answ. It is hurt enough that there is no good in it: that it is vain
and idle. Of every idle word that men shall speak, they shall give
account at the day of judgment. Too many idle words pass from
them, who are most circumspect and watchful over their words.
Is it not enough for men to let slip unawares idle words, but that
they must also justify idle prayers? All things must be done in
faith, all to God's glory, all in love. Much more prayer which is
the most excellent and heavenly action that can be performed.
But these wishes cannot be in faith, because they have no
warrant: nor to God's glory, because they are not agreeable to
his will: nor in love, because they can bring no profit.
Object. 2. Were we not better say, "the Lord be with them," than
"the Devil take them"?
Answ. Is there not a mean betwixt extremes? Must you needs be
superstitious, or impious? Seeing God's determinate judgment is
passed upon them, and they are come to the place of their
everlasting abode, why not leave them to their own Master, and
pray for the living, who may reap good by your prayers.
§. 45. Of Not Praying for Those Who Sin Against the Holy Ghost
Concerning those who sin against the Holy Ghost, we have an
express inhibition, not to pray for them; and the reason
rendered, because it is a sin unto death: that is, (as Christ more
plainly sets it down,) it shall not be forgiven unto men, neither
in this world, nor in the world to come. Their judgment is as
certain as if they were dead, yea and by their sin manifested to
be certain.
This sin is very hard to discern: there is need of more than any
ordinary spirit to discover it. The ground of this sin is set and
obstinate malice against Christ and his truth made known unto
them by the spirit of revelation. The effect of it is a universal
apostasy, an utter renouncing of that truth, and that with plain
blasphemy. Now seeing no man can know what is the spirit and
heart of another by an ordinary spirit, who shall judge a man to
have committed that sin? The Prophets and Apostles could
discern them, as Paul discerned Alexander. Since their times we
read only of one who by the Church hath been adjudged to have
committed that sin, which was Julian called the Apostate.
§. 46. Of Not Praying for Those Who Are Apparently Rejected
For those of whom God hath given an express charge to the
contrary, and who are expressly and apparently rejected of God,
if any pray, do they not thwart and gainsay the revealed will of
God? We read not that Samuel prayed for Saul, after the Lord
expressly forbade him. Had Jeremiah prayed for the people,
after the Lord said to him, "Thou shalt not pray for this people,
neither lift up cry or prayer for them, neither entreat me, for I
will not hear thee;" he had transgressed.
§. 47. Of Judging the Sin Against the Holy Ghost
Though these two last restraints be expressly mentioned in the
Scripture, yet we must take heed how we judge any, either to
have committed that sin unto death, or to be rejected of God: for
the one there is need of an extraordinary spirit, for the other of
extraordinary revelation from God.
Question: What if any shall profess themselves to be such?
Answer: That is no good ground for us to judge them to be such,
and to cease to pray for them. For many weak ones in
temptation will judge themselves to have sinned against the
Holy Ghost, and to be rejected of God, and thereupon neither
pray for themselves, nor suffer others to pray for them.
These persons commonly have in them great grief of heart, for
that wretched estate wherein they conceive themselves to be, or
if their heart be hardened, they are grieved for that hardness,
they have a longing desire to be out of that estate, yea they have
a secret love of God, and zeal of his glory, though they feel it not,
for they cannot endure to hear any blaspheme God's holy Name
and truth: Now these are evident signs that they never fell into
that unpardonable sin against the Holy Ghost.
The best advice which is first to be given unto such persons, is to
persuade them that they are more unfit to judge of their spiritual
estate, than a man deeply possessed with melancholy, of his
bodily health: and that the judgment of so weighty and intricate
a matter, as the sin against the Holy Ghost is to be referred to
the judgment and censure of the Church, and not of any one
particular man, except he had an extraordinary spirit. But
howsoever they, like senseless patients, seek their own ruin: yet
let us, like good physicians and faithful friends, be the more
tender over them, and afford them the best help we can, both by
wise counsel and fervent Prayer.
Thus much touching the negative, who are not to be prayed for.
§. 48. Of the Persons Who Are to Be Prayed For
The affirmative, (who are to be prayed for,) is very general. For
(except those before excepted,) all of all sorts are to be prayed
for. Indeed the Apostle in this Text nameth none but Saints, yet
simply he excludes not all others, but rather more forcibly urges
this duty for the Saints: as if he had said, whomsoever ye forget,
forget not any of the Saints: let them especially above all be
remembered. In effect so much is here implied, as is expressed.
Gal. 6. 10. Let us do good unto all men, especially unto them
who are of the household of Faith.
If this place excluded all but Saints, and implied that none but
they should be prayed for, it would thwart and contradict many
other places of Scripture which shall be declared when we prove
that such as are not of the Church may be prayed for. Wherefore
because the two later sorts who sin against the Holy Ghost, and
who are rejected of God, are not by ordinary spirits discerned, I
may for an ordinary direction say,
All men living on earth are to be prayed for. So much the Apostle
himself expressly avoucheth. For in direct terms he exhorts that
Prayers be made for all men. All I say, whether they be in the
Church or out of it, called or not called, friends or foes, public or
private persons, rich or poor, young or old, male or female, bond
or free, of what estate or condition soever.
I will give particular proofs of these particulars when I declare in
what order they are to be prayed for. In the meantime note these
general grounds and reasons.
1. All are made after the same image of God that we are, all
are of the same mould, all our own flesh, all our neighbours,
and therefore as other duties of love, so this which is the
most common and general duty of all is to be performed for
all.
2. Besides, for ought we know all may belong to the election
of God, and so have a right to the privileges of God's elect.
Object. Sure it is that everyone is not elected, there always have
been, still are, and ever shall be a mixture of reprobates with the
elect: for this world is God's field, wherein are tares as well as
wheat, a sea wherein are bad things as well as good. Yea sure it
is that the greater sort are reprobates, for few are chosen:
narrow is the way that leadeth to life, and few there be that find
it, but broad is the way that leadeth to destruction, and many
there be which go in thereat.
Answer. Though this be most true, yet can we not say of any
particular man, that he belongs not to God's election. If he be
not now called, he may hereafter. Though he be now a wolf, he
may become a lamb, as Paul did. Wherefore to resolve this point
distinctly, all men jointly together may not be prayed for,
because all belong not to God's election. Yet all men severally
(except before excepted) may and must be prayed for. So as
there is not any one excepted. There is not any Country, any sort
or condition of people, any one man of whom we can say, he is
not to be prayed for.
Object. The Pope of Rome is Antichrist, and Antichrist is
branded to be that man of sin, which is, a son of perdition.
Answer. We may not conceive any particular man to be
Antichrist, but rather that seat and State where the Pope sitteth,
or that Hierarchy, the head whereof the Pope is, or the
succession of Popes one after another.
The ground of prayer is the judgment of charity, and not of
certainty. Now charity hopeth all things. It hopeth that they
which are out of Christ's fold, may in time be called into it, that
very persecutors of the Gospel may prove professors of the
same.
I doubt not but upon this ground, and in the forenamed respect,
that clause in our public Liturgy (That it may please thee to have
mercy on all men) is used.
§. 49. Of the Order of Praying for Others
For the order of praying for others, prayer being one of the most
proper and principal effects of love, follows the order of love.
Now the proper object of true love is God, who by propriety and
excellency is called Love: the more similar any are to God, and
the closer they come to him, the more dearly ought they to be
loved, and in love to be preferred before others. Accordingly, in
our prayers, they ought to be preferred, as
§. 50. Of Praying for Saints
1 Saints, who are here in this Text by name expressed, to show
that they must most of all be remembered. Thus did Christ pray
especially for them who were given to him out of the World. And
the Apostles remember the Saints by name in their benedictions.
Reason 1. Of all people, these are nearest and dearest to
God; they most resemble him in divine qualities and are
best beloved by him.
2. God is especially good unto such; for he is a Saviour of all
men, especially of such as believe.
3. They are knit unto us by the nearest and firmest bond
that can be, which is the Spirit of Christ: for by one spirit
are we all baptised into one body. In this respect, we are
said to have all one Father, to be one Body, one Spirit, yea,
to be Christ.
4. The promises which are the ground of our prayers,
especially belong to them: so with strongest confidence, we
may pray for them.
Use. Here see the privilege of Saints, they especially and above
all have the benefit of the prayers of all their fellow Saints. For
this being commanded to all, all the Saints will have care to
perform it: yea, the Saints alone partake of the benefit of others'
prayers: for though many wicked ones be prayed for, yet the
benefit returns into their bosom who make the prayer, as Christ
said to his Disciples (Mat. 10. 13.) If ye salute a house, and if it
be not worthy, let your peace return to you.
§. 51. Of Praying for Magistrates
2 Public persons, as Ministers of the Word, (of whom we shall
more particularly speak in verse 19) and Magistrates, as Kings,
with all those in authority, whom by name the Apostle mentions
when he exhorts to pray for others: and David by name prays for
them, saying; Give thy judgments to the King, O God, and thy
righteousness to the King's Son. Under these may be comprised
all those who have any public charge over others.
1 By reason of their office, they stand in God's room and bear
God's image; and in that respect are called, God's Sons, yea,
God's.
2 They are of greatest use and in a place to do most good; and in
that respect are (as David's servants said of him) worth ten
thousand others. This reason is alleged by Saint Paul to urge this
duty, that we may lead a quiet and peaceable life, in all godliness
and honesty: whereby he implies that under God they may be an
especial means for us to lead such a life.
§. 52. Of Praying for Friends
3. Such as God has linked to us by any outward natural and civil
bonds, such as Kindred, Alliance, Neighbourhood, Friendship,
Office, or the like. Now the nearer these bonds are, the more
especially must we pray for each other. The nearest outward
bond is Matrimony, therefore husbands and wives must most
especially pray for each other, as Isaac for Rebecca: then parents
and children, as Abram for Ishmael: next brothers and sisters, as
Joseph for Benjamin: and masters and servants, as Abram's
servant prayed for his Master. The blessing which God bestowed
on Potiphar for Joseph's sake shows that Joseph prayed for his
Master: likewise such kindred as are out of the family one for
another, and neighbour for neighbour, friend for friend,
countryman for countryman, etc.
God has knit persons together by those outward bonds for the
mutual good of one another, that they might be more helpful to
one another. In which respect the Apostle calls these bonds,
joints of furniture, or bonds of ministration, that is, bonds
whereby the several parties that are knit together furnish one
another, by receiving help from one another, and conveying help
to one another. Now prayer is the best means wherein and
whereby we may be helpful to one another.
§. 53. Of Praying for Strangers
4. Strangers, even those with whom we have no acquaintance,
and to whom we are bound by no other bond than that common
bond which passes between man and man, whereby all Adam's
sons are knit together. These are comprised under that general
particle all men. In various Psalms are Prayers for the Gentiles,
Abram prayed for the Sodomites.
Love extends itself so far. For the Law expressly commands to
love the stranger, and to be helpful unto them. And Christ
excellently sets it forth in the example of the Samaritan, that
succoured the wounded man whom he found on the way.
§. 54. Of Praying for Enemies
5. Enemies, even those who hate, curse, hurt and persecute us.
This Christ expressly commanded and himself also practised, for
when his enemies had spat out the venom of their malice against
him, and done what hurt they could to him, he prayed for them,
and said, "Father forgive them." So did his Apostle, both
command it, and practise it: For to others he said, "Bless them
that persecute you." Of himself he said, "We are evil spoken of,
and we pray." While the enemies of Stephen were throwing
stones at him as thick as hailstones, he kneeled down and cried
with a loud voice, "Lord, lay not this sin to their charge."
Thus indeed shall we manifest true Christian love to be in our
hearts: for Christianity teaches us to overcome evil with
goodness. The Scribes and Pharisees who followed the principles
of nature, taught to hate enemies. So did the heathen in their
best moral Philosophy. Christians only, and those true and
sound Christians, can attain to this extent of love: it is
impossible for a natural man to love his enemy truly and
entirely: none ever did, or can do it, but those who have the
spirit of Christ in them.
§. 55. Of Men's Failing in Praying for Others
If in these points of praying for others we observe how far most
go, we shall find how exceedingly most fail therein, and come
short of their duty.
1. Not only atheists, but even few of those who bear the title of
calling upon God, come to this extent of love to pray for their
enemies. Many can pray for their friends, but who for their
enemies? I doubt not but many, finding this point so clearly and
evidently laid down in the Scriptures, are persuaded that it is a
duty, and thereupon sometimes when their blood is cold, and
the wrongs of their enemies somewhat out of their minds, can
say, "God forgive them," or for form and custom's sake, when
they hear the Minister utter this clause of the Litany, "That it
may please thee to forgive our enemies, persecutors, and
slanderers, and to turn their hearts," can answer, "We beseech
thee to hear us, good Lord": but to pray for them from the heart,
even when they wrong us, or while their injuries are fresh in our
memories (as Christ and Stephen did) is a rare matter, so rare as
few attain unto it: witness that proneness which is in the best (if
not openly to curse, and use fearful imprecations as the worse
sort do, yet) inwardly to wish, and imagine many evils against
them. This desire of revenge being one of the lusts of the flesh,
we must labour to maintain a contrary lust of the spirit, which is
to love our enemies, and pray for them: for "The spirit lusteth
against the flesh." If we be led by the spirit, we shall not fulfil the
lusts of the flesh.
2. If it be a breach of love not to pray for our enemies, how great
a fault is it to refuse, or forget to pray for those who never hurt
us, because they are strangers, unknown, and (as men think)
they are no whit beholden unto them? Is this for God's sake,
Christ's sake, conscience sake, and love's sake, without respect
of persons to perform this duty? If such knew the benefit of
Prayer, they would be glad to partake of the benefit of their
prayers who never knew them. Is it not then good reason that
strangers whom they never knew should also partake of the
benefit of their Prayers?
3. If to forget strangers be such a fault, how monstrous,
inhumane, and unnatural a thing is it, to neglect this main duty
of love, wherein we may do so much good, and not perform it for
those to whom we are bound by particular and peculiar bonds?
Not only some kinsfolk afar off, countrymen, fellow-citizens,
townsmen, parishioners, neighbours, friends, and such like, but
many who are very near of blood, of one and the same family,
bedfellows, and the like, never pray for one another. Not
husbands and wives, parents and children, brothers and sisters,
and the like: many parents, otherwise provident for their
children, fail in this main point, whereby it comes to pass that
their providence fails of the issue desired and expected. The
Apostle says, "If there be any that provideth not for his own, he
denieth the faith and is worse than an infidel." What is he then
that prayeth not for his own? Shall not Dives rise up in judgment
against such, who being in hell prayed that Lazarus might go to
his father's house, and to his brethren to testify unto them, lest
they also should come into that place of torment?
4. The very heathen could say that a man's country is to be
preferred before his family, public persons before private, yet
many who profess themselves Christians, are very unmindful of
the Church and Commonwealth where they live, never calling
upon God for Ministers and Magistrates. May we not well think
that this is one cause why there are so few good, why such
corruptions in both? Assuredly if God were faithfully, earnestly,
instantly called upon, we should have more store of better.
5. In the last place, what may we think of those who pray not for
the Saints, all of whom above all others ought to be prayed for?
Can the love of God be in such? But then what of such, as are so
far from praying for any of them as they curse them, and wish all
evil against them, in this respect, because they are Saints and
upright in heart? There be husbands that curse such wives:
parents, such children: masters, such servants: Magistrates,
such subjects: Ministers, such people: and so on the other side,
wives such husbands, children such parents, etc. So also
brothers such brothers, kinsmen such kinsmen, neighbours such
neighbours, etc. Well may we think that they who thus hate
whom God loveth, and curse whom God blesseth, are neither
loved of God, nor shall receive blessing from him, unless they
thoroughly repent. The Apostle saith, pray for all Saints, among
Saints excluding none at all: they curse all Saints, even those
that are by outward bonds nearest knit unto them. This their
bitter spite against Saints, whom otherwise they could love, if
they were not Saints, argueth that they have no part or
fellowship in the body of Christ, nor in other privileges of the
Saints.
§. 56 Of the Things Which We Are to Pray for in Behalf of Others
For the things which we are to ask in prayer for others, in
general, they are whatsoever we may ask for ourselves: for proof
whereof, observe the form of the Lord's prayer: in every petition,
where we ask anything for ourselves, we include others: we ask
bread for others, "give us our daily bread"; so likewise
forgiveness of sins, freedom from temptation, and deliverance
from evil. Here, therefore, I might run over again all those
particular points which were before delivered concerning good
things, whether temporal, spiritual, or eternal, to be prayed for,
and evil things whether evil of fault, or evil of punishment to be
prayed against, and apply them to prayers made for others: but
that heeds not; only here observe this general rule, that
according to the needs of others, prayers are to be made for
them.
1. If they are not called, pray that they may be converted: no
doubt but Christ's prayer on the cross was the cause that so
many Jews after his death were converted. The like may be
said of Stephen's prayer.
2. If they are called, pray that they may be established, and
grow in grace, as Saint Paul did.
3. If they have sinned, pray that their sins may be forgiven.
4. If they are sick, pray that they may be raised.
5. If they are wrongfully imprisoned, that they may be
delivered, and so according to other needs.
§. 57. This God's Will Not Known, is No Sufficient Cause to
Hinder Prayer for Others.
Object. Thus may we cross God's determined purpose, by
praying for those things which God does not purpose to grant: as
to pray for a man's life when his time of departure is come.
Answer. 1. The same might be objected against prayer for
ourselves: and then what prayer should be made?
2 God's revealed will is the rule and ground of our prayers: we
are not to search into his secret counsel: but whatsoever we find
warranted in the word, to pray for.
3 In all prayers for others, we must pray with limitation, and
subjection to God's will: there is nothing for which we can pray
so absolutely in the behalf of others, as in our own behalf: for we
cannot know the estate of others, so well as of ourselves.
§. 58. Of Imprecations Against Oneself
The fourth and last branch of Prayer is Expostulation, or
Imprecation against others, which is a kind of prayer whereby
judgment and vengeance are desired.
In handling this point, I will show:
1. What the persons are against whom imprecations may be
made.
2. In what respect they may be made.
For the persons, no man may pray against himself: we have no
warrant in all the Scripture for it, and therefore it must needs be
a matter of impiety: besides, it is against very nature itself, for
no man ever yet hated himself, and therefore it must needs be a
matter of iniquity and injury.
Object. Many of the Saints have made imprecations against
themselves, as David, Solomon, and others, who in their oaths
used these and such like words, "God do so to me, and more
also."
Answer. 1. When an oath is taken in truth, not falsely, in
judgment, not rashly, in righteousness, not wrongfully, the
imprecation expressed or implied therein is not simply
made, as if he that took the oath desired any such thing to
fall upon himself, but used only for a more vehement
testification of the truth to move the hearer the rather to
give credence thereunto; or else to bind him that sweareth
the more steadfastly to perform his oath.
2 If any of the Saints have used imprecations in an oath
falsely, as Peter, or rashly, as the Princes in Joshua's time,
or wrongfully, as David, their examples are no good
warrant.
Object. 2. A wife suspected by her husband was bound by the
Law to make imprecations against herself.
Answer. She was not bound to do so. For if she were free of the
crime laid to her charge, that imprecation was no imprecation:
but if she were guilty, then she ought to acknowledge her fault,
and not curse herself. If being guilty, she assented to that
imprecation, it was her own fault and not the bond of the Law.
[Use] Use. How impious are they against God, how injurious
against their own souls, who upon every light occasion, yea and
that many times falsely (for common rash swearers are
oftentimes false swearers,) do imprecate direful vengeance
against themselves, as, "I would I might never stir, I would I
might never eat bread more, I would I might die presently, I
would I might be swallowed up quick, I would I might be
damned." Oh fearful! the Jews of ancient time were so fearful of
uttering imprecations, that when in their oaths they had
occasion to use them, they would either express them in general
terms, thus, "God do so to me, and more also," or else leave
them clean out, and make the sentence imperfect, as, "if I do this
or if I do not that," or "if this be so," and there stay. Thus David,
"If I enter into the Tabernacle of mine house: If I go up into my
bed; If I give sleep to mine eyes." And thus Zedekiah unto the
Prophet Jeremiah: "As the Lord liveth which made us this soul:
if I put thee to death, If I give thee into the hand of these men
that seek thy life." Yea, thus God himself, "I have sworn, if I lie
unto David." And again, "I swear in my wrath if they shall enter
into my rest." To show that this is the right translation of that
form of speech, the Apostle, alleging that form of God's oath, so
translateth it. What doth this teach us, but that we should be
very fearful to utter any imprecation against ourselves,
especially to do it falsely or rashly? the Jews, which caused
Christ to be crucified, and their posterity to this day have felt the
woe and curse of that imprecation which they made against
themselves when they said to Pilate of Christ, "His blood be
upon us and our children." So hath God caused the vengeance of
many others imprecations to fall upon their own necks, and that
in just judgment.
§. 59. Of Imprecations Against Others
Wherefore, lawful and warrantable imprecations are to be made
against others, and those others to be enemies (enemies I say,
not our own private enemies in particular causes, betwixt us and
them: for these must be prayed for, as we heard before, but
public)—such as are enemies to God, his Church and Gospel, yea
also obstinate, desperate, reprobate enemies, who neither will
nor can be reclaimed: as were Corah, Dathan, and Abiram,
against whom Moses prayed. Such were those against whom
David so earnestly prayed, Psalms 109: 67, etc., and whom S.
Paul wished to be cut off. Such an one was Alexander concerning
whom S. Paul thus prayed, "The Lord reward him according to
his works," meaning his evil works.
1. Question: How can such be discerned?
Answer: By an ordinary spirit they cannot be discerned, but only
by an extraordinary spirit, even such a spirit as the Prophets and
Apostles had, to whom God by his spirit revealed what such and
such persons were against whom they prayed. Wherefore when
the Disciples would have caused fire to come down from heaven
and consume the Samaritans, Christ said unto them, "Ye know
not of what spirit ye are."
2. Question: How then may ordinary persons make
imprecations against any?
Answer: No ordinary man can lawfully make any imprecation
against the persons of any particular distinct men: Only in these
three respects may imprecations be made.
1. Indefinitely, against all such public desperate 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 used when
the Ark went forward, "Rise up Lord, and let thine enemies
be scattered." And thus David uses many general
imprecations, as "Let them be confounded which transgress
without cause. Let them all be confounded that hate Zion,"
etc.
2. Conditionally, as when we observe any to persist obstinately
in persecuting the Saints, and suppressing the Gospel, to
desire, that if they belong to God, it would please God to
turn their heart, or else if they belong not to him, to
confound them: thus may imprecations be directed against
particular men.
3. Without any respect at all unto their persons, leaving them
unto God, against their malicious plots and wicked deeds:
thus David prayed against the wicked policy of Achitophel,
saying, "O Lord I pray thee turn the counsel of Achitophel
into foolishness."
§. 60. Of the Unlawfulness of Usual Imprecations
As for those usual imprecations, direful and hateful
imprecations, such as my heart abhorreth to think of, and my
tongue is ashamed to name, which profane and wicked men
make against their neighbours, upon every petty wrong and
slight occasion, they can neither stand with any true fear of God,
nor love to man. For to call upon God who is a God of long-
suffering, and great forbearance, full of compassion and slow to
anger, to be a revenger of every little injury, argueth little
respect of his greatness and goodness. To wish God's heavy
vengeance to fall upon the body, soul, goods, or any other things
which belong unto our neighbour, discovereth much malice, no
love. Such were those of whom David thus speaketh. "Their
throat is an open sepulchre, The poison of Asps is under their
lips, Their mouth is full of cursing and bitterness." Many men's
tongues are so poisonous and fiery (being set on fire of hell) that
like mad dogs they spare none, but curse and ban the most
innocent and harmless that be: yea, (which is horrible to hear)
some curse their wives, children, servants, friends, the nearest
and dearest unto them that be, not for any wrong or evil, but
because they are, as they term them, Puritans; but in truth
honest and upright-hearted, fearful to commit the least evil,
conscionable in doing all duty (so near as they can) to God and
man.
§. 61. Of the Pope's Manner of Cursing
Among and above all others, he who takes upon himself to be
the Vicar of Christ and successor of Peter exceeds in hellish
imprecations and devilish execrations: for he uses, not suddenly
and rashly, but deliberately and advisedly, in and at his solemn
serving of God, to curse with bell, book, and candle, and that to
the very pit of hell, no meaner personages than the Lord's
Anointed, Kings and Queens, together with their Subjects and
whole Kingdoms, and that for maintaining the true, ancient,
Catholic, and Apostolic Faith.
Of him and all others who unjustly and unchristianly use such
fearful imprecations, if in time they repent not, I may use the
words of David. "As he loved cursing, so shall it come unto him:
as he clothed himself with cursing like a raiment, so shall it
come into his bowels like water, and like oil into his bones."
Hitherto of those several kinds of prayer which are comprised
under request. The next kind is thanksgiving.
§. 62. Of Thanksgiving
Our Apostle gives an excellent direction for thanksgiving 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:
Ephesians 5:20. "Give thanks always for all things unto God,
even the Father, in the name of our Lord Jesus Christ."
In this direction are laid down five particular points.
1. The duty itself: give thanks.
2. The person to whom it is to be performed: to God, even the
Father.
3. The Mediator, in whose name it is to be performed: in the
name of our Lord Jesus Christ.
4. The matter of thanksgiving: all things.
5. The continuance thereof: always.
For the duty or thing itself, thanksgiving is a grateful
acknowledgement of a kindness received.
A kindness done is the object of thanksgiving, yet unless the
kindness done be accepted, and withal acknowledged to be a
kindness, the heart of him to whom the kindness is done will not
be affected to give him that did it thanks for it.
David did a great kindness for Nabal, as Nabal's servants could
testify: yet Nabal acknowledged it to be no kindness, and that
made him to be so churlish and ungrateful to David.
§. 63. Of the Person to Whom All Thanks is Due
The person to whom thanks is due is God the Father. "Father"
has reference especially to the only begotten Son of God, Christ
Jesus, as is more plainly expressed in these words, "Blessed be
God, even the Father of our Lord Jesus Christ." So, this clause
denotes the first person in the Trinity, yet it does not exclude the
other two persons, for thanksgiving belongs to the whole Trinity.
Saint Paul expressly gives thanks to Jesus Christ, yet does not
exclude the Father or the Holy Ghost, for whatever honour or
worship is rightly performed to either of the persons is also
performed to every one of them. But here and in many other
places, this title "Father" (which is proper to the first person) is
added to show how our praises become acceptable to God,
namely, as God is the Father of our Lord Jesus Christ, and in
Him, our gracious and loving Father.
Saint James renders a weighty reason to prove that all thanks
are to be given to God, and to God alone, for he says, "Every
good giving and every perfect gift comes from the Father." Good
things come from God; God is the author and giver of them;
therefore, God is to be praised for them.
Every good thing comes from God; therefore, all praise is due to
Him.
§. 64. Of the Difference of Thanks Given to God and Men
Question: Are not Creatures to be thanked for any kindness
done by them?
Answer: Not in that manner as God is to be thanked. God is
simply, in and for Himself, to be praised.
Simply, that is without any restraint, with all our heart, with all
our soul, and with all our might, and that for all His works
whatsoever.
In and for Himself, that is, in respect of no other whatsoever:
For God is the very fountain, the first and only Author, the
principal giver of the good things we enjoy. The things which we
receive by the ministry of any creature, originally we receive
from God. Creatures are but the Stewards, Messengers,
Ministers, and as it were Carriers of God: they bring God's
blessings one to another. Wherefore they are not simply in and
for themselves to be thanked for anything. The thanks which is
given to them (if it be rightly given) is given them in the Lord,
under Him, only for their pains and care in bringing God's
blessings unto us. When a personage of great state and place
sends a present by his servant, will he to whom that present is
sent, thank the servant that brought it, or the Master that sent
it? Surely I suppose he will both desire the servant to thank his
Master, and also when he has the opportunity himself, thank
him: if he thanks the bearer, it is only for his pains in bringing
the gift, not for the gift itself: yea, though he reward the
messenger for his pains, yet he gives the thanks to him that sent
the gift. Thus is thanks properly due to the original author of a
kindness: all thanks therefore is properly due to God, from
whom every good thing comes.
§. 65. Of the Mediator, in Whose Name Thanks is to Be Given
The Mediator, in whose name thanks are to be given to God, is
entitled by the Apostle, Our Lord Jesus Christ.
The first title, Lord, implies the power and regimen which the
Father has given him (as he is the Mediator God-man) over all
creatures. This regimen he exercises for the good of us who are
of his Church, and therefore, by a kind of propriety, he is called
Our Lord.
The second title, Jesus, which signifies a Saviour, sets forth that
all-sufficient, full, and perfect redemption and salvation which
he wrought for mankind. The reason for this name and title is
rendered by an Angel to Joseph, in these words: "Thou shalt call
his name Jesus, for he shall save his people from their sins."
The third title, Christ (which signifies Anointed), implies the
three Offices of Christ, to which he was anointed and set apart
by his Father: his Princely Office to govern and protect his
Church; his Priestly Office, to offer himself a sacrifice, and to
make continual intercession for his Church; his Prophetical
Office to instruct and direct his Church in the way of salvation.
In the name of this Our Lord Jesus Christ, must all the calves of
our lips, all our praises, be offered up unto God. "Let us by him,"
says the Apostle, speaking of Christ Jesus, "offer the sacrifice of
praise." This point was handled before in the general doctrine of
Prayer.
§. 66. Of the Matter of Thanksgiving
The matter of thanksgiving is very ample and large, limited with
no restraint but extended to all things. So that whatever the
Lord does, affords matter of praise to the Saints. Often this
general particle "all" is used in this point; "In all things give
thanks," says the Apostle in another place. "Forget not all his
benefits," says David.
We know that all things work together for good to them that love
God. If all things work to our good, is it not just and meet that
thanks should be given for all things?
That we may somewhat more distinctly discern the matter of
thanksgiving, I will set down in order some particular branches
of this general point.
The matter of Thanksgiving may be distinguished in sundry
ways.
1. In regard to the nature or kind of benefits,
They are:
Good things bestowed.
Evil things removed.
2. In regard to the quality of them, They are:
Spiritual.
Temporal.
3. In regard to the manner of bestowing them. They are:
Already given.
Promised to be given.
4. In regard to the persons upon whom they are bestowed,
which are:
Ourselves.
Others.
Under these general heads, there are many particular branches,
which I will declare in order.
§. 67. Of the Spiritual Blessings, for Which Thanks is to Be Given
Spiritual blessings are:
Bestowed here on Earth.
Reserved in Heaven.
In the rank of the former kind of spiritual blessings, the
following particulars must be accounted for:
1. The ground of them, which is Election. Together with which
we are to reckon the cause thereof: God's free grace and rich
mercy, and also the fruit thereof: certainty of salvation.
2. The meritorious cause of them; namely, our Redemption,
under which we must comprise the price of our redemption,
Christ's blood, and the special fruits thereof, such as
Reconciliation, Adoption, Remission of sins, imputation of
righteousness, etc.
3. The means of applying the benefits of our election and
redemption, namely, the effectual operation of God's Spirit:
under this head are comprised effectual vocation,
regeneration, sanctification, and all those particular
sanctifying graces, which we find and feel to be wrought in
us, such as Knowledge, Faith, Hope, Love, Repentance,
Patience, new Obedience, etc., together with the blessed
fruits of them, such as peace of conscience, joy in the spirit,
holy security, and the like.
Finally, the means which the Spirit uses to work and increase all
these graces are to be remembered, which are the Ministry of the
Word, Administration of the Sacraments, and other holy
Ordinances of God, together with the liberty of the Sabbaths, of
good and faithful Ministers, of public Assemblies, and the like.
Those eternal blessings which are in Heaven reserved for us are
such as "Eye hath not seen, nor ear heard, neither have entered
into the heart of man." We cannot in particular reckon them up;
yet in general, we must have our hearts filled with a holy
admiration of them and our mouths with praise for them.
§. 68. Of the Temporal Blessings, for Which Thanks is to Be
Given
Temporal blessings for which thanks are to be given are such as
concern:
1. Mankind in general, such as the creation and preservation
of Man: God's providence over him, and all the fruits and
benefits of these.
2. The whole Church throughout the World: the increase,
peace, and prosperity of it: particularly the Churches in that
Land where we live.
3. Commonwealths: and in particular that Commonwealth
whereof we ourselves are members: and therein, in good
Magistrates, good Laws, peace, plenty, etc.
4. Families: especially our own: and therein, good Governors,
good servants, good parents, good children, a competency
of goods to maintain the state of it. If God gives not only
sufficiency but also abundance, more thanks are to be given.
5. Our own persons; and in regard to them, soundness of
mind, health of body, ability to perform the work of our
calling, God's blessing on our labor and calling, and the like.
§. 69. Of Giving Thanks for Removing Evils
Evils removed, for which thanks are to be given, are:
Public.
Private.
Both these can be:
Spiritual.
Temporal.
Temporal public evils arise from the enemies of the:
Church,
Commonwealth.
Thanks, therefore, are to be given when those enemies are either
overthrown or converted, or when their conspiracies are
discovered, and we are preserved from their mischievous
practices, whether by wars, invasions, treasons, rebellions, or
privy and secret plots, and the like. To this head may be referred
deliverance from plagues, famines, fires, inundations, etc.
Spiritual public evils are common public sins, maintained by law
or common practice. Public sins, which are maintained by law in
diverse countries, include Idolatry, Superstition, Heresies,
Usury, Play-houses, Brothel-houses, etc. Public sins maintained
in many places by common practice are Swearing, Profaneness,
Drunkenness, Uncleanness, Pride and bravery in apparel, etc.
When and where the Lord affords any means of reforming and
restraining these public sins, then and there is matter of
thanksgiving.
Spiritual private evils are either such particular sins to which
ourselves are most given, or the causes of such sins (such as the
temptations of Satan, or evil lusts, and the vain allurements of
others), or else a spiritual punishment of them (such as trouble
of mind, hardness of heart, a tormenting conscience, a seared
and senseless conscience, etc.). Those who are delivered out of
any of these snares must be thankful for that deliverance.
Private temporal evils are such outward judgments as God in
anger inflicts on men as punishments of sin. Such are penury,
ignominy, pain, grief, sickness, loss of goods, loss of friends, and
other like crosses. The removing of these is a matter of
thanksgiving.
§. 70. Of Giving Thanks for Crosses
Yet, outward temporal judgments, whether public or private, are
not always to be simply accounted evils but many times to be
reckoned and accounted in the number of God's blessings. For
God often inflicts them on his children, and that in love, for their
good. They are indeed grievous and irksome to the flesh, but
many times profitable to the soul. They are a heavy burden, but
they bring forth good and precious fruit. Therefore, in regard to
them, we must wholly refer ourselves to God's will, as Christ did
in his bitter agony. If God is pleased to preserve us from them,
or if, being fallen upon us, He removes them, we are to account
this preservation and deliverance a blessing and favour of the
Lord and to be thankful unto God for it. However, if it pleases
the Lord to lay any cross upon us or when it lies on us, still to
continue it, we are also to take this as a token of love and to be
thankful. The reason is evident. For God, being very wise and
knowing what is best for us (even much better than we
ourselves) and withal being a loving and tender father,
exceeding careful of our good, He disposes our estate so as may
most make to our good. When He sees it to be needful, He lays
affliction upon us; when it has lain long enough upon us, then
He removes it. In this kind, He deals with His children as skilful
and tender Physicians or Surgeons do with their patients, whose
cure they seek. Therefore, upon this ground, we are to think
every estate whereunto the Lord brings us to be the best for us:
health to be the best when we are in health, and sickness to be
the best when we are sick; abundance to be best while we have
it, and want to be best when we are in want, and so of other
estates. Therefore, when the Lord lays upon us any outward
afflictions, we must put them on the score of God's favours,
especially the good fruits of afflictions, such as true humiliation,
sound repentance, Christian watchfulness, righteousness, etc.
Afflictions, being tokens of God's love, tending to the good of the
Saints, are comprised under this general clause ALL THINGS
and are matter of thanksgiving.
§. 71. Of the Proofs of Scripture Applied to Particular Occasions
of Thanksgiving
I shall not need to enter into any further enumeration of other
particulars; I will therefore allege some proofs of these from
God's Word.
1. For all manner of spiritual blessings, note that general form
of thanksgiving used by the Apostle in Ephesians 1:3:
"Blessed be God which hath blessed us with all spiritual
blessings." Read the verses following, and you shall see how
he reckons up many of those spiritual blessings in
particular, such as Election, Redemption, Adoption,
Vocation, etc.
2. For temporal blessings, we have sundry approved patterns
of thanksgiving in diverse kinds: Christ gave thanks for
food; Anna for a child; Jacob for riches; Abraham's servant
for prospering his journey.
3. For blessings on others, note the example of the Queen of
Sheba, who blessed God for His blessings on Israel, and of
the Christian Jews who glorified God for the Gospel
revealed to the Gentiles.
4. For public blessings concerning the Church, the Apostle
gives thanks that the Gospel came into all the world. And
the Christians praise God for the increase and peace of the
Church, and for the liberty of the Apostles.
5. For the commonwealth, the Jews rejoiced (which was a
public testimony of their thanksgiving to God) for settling
the state and establishing the crown on Solomon. So again,
for continuing the peace and prosperity of the land.
6. For general blessings on mankind, David praised God.
7. For God's blessings on His family, Jacob is thankful, and in
testimony thereof, he built an altar to God.
8. For private blessings, Leah praised God who had given her a
son, and Hezekiah for the recovery of his health.
9. For evils removed, Moses and the Israelites blessed God
who overthrew their enemies, and David praised God for
preserving his people from their enemies, and the
Christians glorify God for the conversion of Saul, a mortal
enemy of the Church.
10. For public spiritual evils removed, praise is sung unto the
Lord in Hezekiah's time when the land was purged from
idolatry.
11. For private spiritual evils prevented, David blessed God
who kept him from avenging himself and shedding innocent
blood.
12. For adversity, Job blessed God, and the Apostles rejoiced
for suffering persecution.
13. Finally, for good things promised and not enjoyed, it is
noted that the Patriarchs received not the promises, but saw
them afar off, and believed them, and received them
thankfully.
§. 72. Of the Abundant Matter of Thanksgiving
Here we see what abundant matter of thanksgiving is offered
unto us. If we should spend our whole time (as the triumphant
Church in heaven does) in lauding and praising God, we could
not want matter, considering that ALL THINGS are matter of
thanksgiving.
If I should say we have more matter of thanksgiving than of
petition, I should not speak amiss: for the blessings which any of
God's children, any of those who truly believe in Christ, have
received already, are much more, and far greater than the things
which they want. God has long since elected and chosen them to
be vessels of mercy and glory: when he created man, as he made
man most happy, according to the image of God, so before he
made man he created all things needful for him, that so he might
be destitute of no good thing: for he made heaven and the whole
host thereof, earth and all the fruits of it, yes, the air and water
and all creatures in them; in a word, God made all things that
were made for the good of man. The price of man's redemption
is already paid: All true believers are reconciled to God, adopted
to be his children, made actual members of Christ's body,
effectually called, and taken into the kingdom of grace, being
perfectly justified even in God's sight by the righteousness of
Christ Jesus. What are the spiritual blessings which we want,
that may be comparable to these which we have received?
Object. 1. We have not received freedom from, and full victory
over all sin.
Ans. Sin has received a deadly wound: though it assail us, yet
shall it not get conquest over us. Besides the guilt and
punishment of those very sins, which yet we are subject unto,
shall not be laid upon us: they are clean remitted, and in that
respect we fully acquitted.
Object. 2. We want many good and comfortable graces, and fail
in the measure of those we have: our sanctification is not
perfect.
Ans. All the faithful have all such graces as are absolutely
necessary unto salvation, actually wrought in them. As a child
born of a woman hath all the parts of soul and body, so he that is
born again of God hath all the parts of a new man. No Saint
wants any grace that may hinder his salvation, though he should
instantly die. As for that measure which some want, it is not so
great as can justly impeach the truth of grace: that grace which
they have is true, though it may be weak: and their sanctification
is sound, though imperfect. The perfecting of sanctification is
not so great and powerful a work as the first beginning of it. The
most effectual and powerful work of God's Spirit in the faithful is
their very new birth, the first act of their conversion. For when a
sinner is first converted, he is a new created: of nothing (I speak
in regard to our spiritual being) he is made something: of a man
dead in sin, he is quickened, and hath spiritual life put into him.
Now the growth in sanctification is but a proceeding from one
degree to another in the same kind: yea, the very perfection of
sanctification is but an attaining to the highest step and degree
of that which was begun before. It is therefore a more powerful
work to beget a sinner to God, and to work his first conversion,
than after he is regenerate and converted to perfect that good
work which is begun. Whence it follows that faithful Saints have
more matter of rejoicing for the grace they have received, than of
mourning for the grace they want.
Object. We want the possession of our heavenly inheritance.
Ans. 1. The purchase of it is made: for Christ by his blood has
purchased it.
2. We have received the first fruits of it, as peace of
conscience, joy in the Holy Ghost, free entrance unto the
throne of grace and glory, with confidence in Christ and the
like.
3. We are actually entered into the kingdom of grace, which is
a part of the kingdom of glory, the first step thereinto, and
the portal (as I may so say) thereof: no entering into the
kingdom of glory, but through the kingdom of grace.
4. We have the earnest of the spirit, as a pledge and pawn till
we come to the full possession of the purchased inheritance.
5. Christ our head has full and actual possession thereof:
whereupon we, being members of his body, are in him
exalted, and set in heavenly places.
In these fine forenamed respects, we may truly say that the
faithful in Christ have more cause to glorify God for that
assurance they have of enjoying their heavenly inheritance, than
to murmur or mourn that for a time they want the full
possession of it. Thus we see that in regard to spiritual blessings,
we have more matter of praise for what we have, than of petition
for what we want. I might here further rank among these
spiritual blessings the liberty of the Lord's Sabbaths, of the
Ministry of his word, and administration of his Sacraments, of
the public assemblies of Saints to worship God, with the like,
which we among others plentifully enjoy: I might also further
declare how God has already caused his whole will to be revealed
and recorded in his word, so far forth as is needful for our
salvation, and expedient for us to know: all which do much
amplify the forenamed point: But I hasten to set forth a view
also of some of those temporal blessings whereof we have been,
and are made partakers. They are exceeding many, as our Being,
Life, Nourishment, Education, Health, Strength, Food, Apparel,
Goods, Friends, etc. God's blessing on all these, and on the
Church and state wherein we live. Wherever we turn ourselves
or cast our eyes, either upwards to the heavens and the whole
host of them, or downward on the earth and all the fruits
thereof, or up and down on all the creatures in the air, on the
earth, and in the waters, on the right hand or on the left, before
or behind, everywhere the blessings of God present themselves
to our view and consideration. By this which has thus generally
been spoken, I doubt not but any of mean capacity may observe
that none of the Saints do want so many good things as they
have received.
Object. Many of the Saints do want even necessaries to preserve
this temporal life, as Lazarus.
Ans. 1. God sees it to be good for them to want such necessaries.
2. Instead of these outward necessaries, they have inward
graces which are much more valuable and profitable as
instead of outward refreshing of the body, they have inward
comfort of the soul: instead of outward ornaments of the
body, inward graces of the spirit: wanting outward ease,
they have sweet peace of conscience: wanting plenty, they
have contentment: In a word, God deprives his children of
no outward thing, but he supplies the want of it with some
spiritual recompense: their want therefore causes matter of
thanksgiving.
As all the Saints have received more good things than they want,
so also undoubtedly are they freed from more evils than justly
they can fear to fall upon them. For believing in Christ, they are
freed from the fear of hell, from the curse of the Law, from the
wrath of God, from the sting of death, from the victory of the
grave, from the power of him that hath the power of death, the
devil; from the guilt and punishment of sin, from the rule and
dominion of sin, and from infinitely more, both spiritual and
bodily evils.
Object. Many Saints are subject both to many spiritual evils, (as
trouble of mind, doubt of God's favour, snares of the Devil,
fallings into sin, with the like,) and also to many temporal
distresses, as pain, sickness, captivity, imprisonment, ignominy,
penury, etc.
Ans. Those spiritual evils are as desperate physic for the cure of
some spiritual desperate disease, as spiritual security, pride,
presumption, etc. Now who will deny but that it is good in a
desperate case to use a desperate remedy? If the remedy causes
recovery, he that uses it shall be commended, and rewarded?
But whenever God suffers any of his children to fall into any of
the forenamed, or other like spiritual evils, he works thereby a
recovery from some more dangerous and desperate evil:
therefore the issue and effect even of those evils afford matter of
thanksgiving.
As for temporal distresses, I have shown before how they may be
put on the score of God's blessings. To that which was before
delivered, let me add this, that God always so disposes of the
estate of the Saints, that he makes the decaying of the outward
man to be a renewing of the inner man. In these respects, it is a
virtue proper to Christians, to give thanks to God for such things
as seem evil.
Besides, God has faithfully promised to supply in due time
whatever his Saints want, and to perfect everything that fails in
perfection, and withal to deliver them from all evil. Now then
add these promises (which are also matter of thanksgiving) to
the abundance of good things which already we have received,
and to the manifold deliverances which we have had from evils,
and it will appear as clear as the light, that of all duties
belonging to faithful Christians this of praise and thanksgiving is
most befitting them, and least of all to be neglected: It is the
least that God deserves, the most that he requires, and the best
that we can give unto him: the best sacrifice in the kind thereof
which we can offer unto God, and that which God does best
accept: for note what God says hereof, "He that offereth praise,
glorifieth me." I might much further amplify and enlarge these
points. But as Painters, when they have many millions, and
armies of men to set down in a small map, use only to draw out
some number of heads of men and set them together, leaving the
whole number of heads, and all the other parts and lineaments
to the meditation of the beholder: even so am I constrained
through abundance of matter to propound only some general
heads of this point of thanksgiving and to leave the amplification
of them to your private meditation.
§. 73 Of their blindness who can see no matter of thanksgiving.
[Use 2] Here behold how palpably blind they are who can find
no matter of thanksgiving: much more blind are these in their
understanding than they in their bodily sight, who at noonday in
the midst of summer when the sun shineth most brightly, can
see no light at all. Yet either thus blind are many, or else (which
is worse) they see, and will not see: they know there is abundant
matter of thanksgiving, & yet will take no notice of any at all. Are
not almost all much more ready to crave and ask, than to give
thanks? I speak not thus of the profane men of the world, or of
carnal and careless professors, who regard no duty due unto
God: but of those who make a greater and truer profession, yea
who make conscience of their duty to God. Mark and observe if
their requests to God be not more frequent and fervent than
their thanksgiving. If trouble of mind or body, if any inward or
outward distress cease upon men, if they fear any spiritual or
temporal danger hanging over their heads, how instant and
constant will they be in entreating the Lord to remove his heavy
hand? Or if they stand in need of any temporal or spiritual good
thing, they are ready to do the like: yea in these and such like
cases, they will beseech others to help them with their prayers.
Are they as thankful for good things bestowed on them, and for
the removing of evils from them? I would they were: if any be,
they are very rare: But I hope hereafter more will be.
To leave men's private practice whereof we cannot so well judge:
observe that which is in more open view. What public prayer
books so plentiful in thanksgiving as in request? What Ministers
almost so careful in performing that, as this? I blame not all
without exception: many there be who are conscientious in this
point: but I tax the greater sort. For many of them who use
solemn and ample forms of Petition, commonly include all their
thanksgiving in this (or such like) short clause, "Through Jesus
Christ, to whom with the Father and the Holy Ghost, be all
honour and glory forever, Amen."
§. 74. Of Men's failing in the extent of Thanksgiving.
But to let pass those also that offend in the general neglect of
this duty: there are others who being somewhat careful of the
duty in general, fail exceedingly in the extent of it: they give not
thanks for ALL THINGS. Some can be thankful for temporal
blessings, as for peace, plenty, seasonable weather, deliverance
from invasions, rebellions, treasons, from fire, plagues, famine,
sickness, etc. But it seemeth they take no notice of spiritual
blessings: their mouths are very seldom or never opened to bless
God for them. They show themselves to be too earthly-minded.
Others can be thankful for private blessings bestowed on
themselves, or on their families and friends; but regard not
public blessings bestowed on Church or commonwealth: they
account general blessings no blessings. These discover too much
self-love, too little sense of the common good.
Others (who it may be) will be thankful for such public blessings
as are bestowed on that Church and Commonwealth, whereof
they themselves are members, never hearken after, nor care to
hear of such as are bestowed on the Churches of God in other
countries or if they do hear of them, very little (if at all) are they
affected therewith. Much less are they affected with any
blessings bestowed on private Christians, who are not of their
kindred, alliance, acquaintance, with the like. This also showeth
that they have no fellow-feeling of the good of the mystical body
of Christ, or of the several members thereof; which might make
them fear that they themselves are scarce sound members of
that body: if they were, there would assuredly be some sympathy
betwixt themselves and other members, some mutual
compassion, and fellow-feeling: they would rejoice with them
that rejoice. Nay further, these show (which is worse) what little
zeal they have of God's glory: for to take notice of God's mercies
on others, as well as on ourselves, to talk of them, to be thankful
for them, doth much amplify the glory of God's works: it maketh
them to be more famous. How many more the persons be that
praise God for any blessings, so much greater glory redoundeth
to God's name: therefore David oft stirs up others besides
himself to praise God for favours bestowed on himself.
Further, many may be thankful for prosperity, but very few will
be so for adversity. To be thankful for pain, sickness, penury,
ignominy, imprisonment, loss of goods, loss of friends, with the
like, is a rare matter. These things cause rather in most men
murmuring, and repining against God. For few consider the
blessed fruit that cometh from those things, neither think that
they can be any blessings. These show how they walk by sense,
and not by faith.
Finally, among those who are thankful for such blessings as they
enjoy, how few lift up the eyes of their faith further than the eyes
of their body can reach? how few consider those good things
which God hath promised for the time to come? how few can
praise God for any good thing, whereof they have not the present
fruition? Most think it enough to praise God for such things as
they have; they little consider that the matter of thanksgiving
extendeth not only to benefits received, but also to benefits
promised. These manifest little credence to the truth of God's
word: if they were fully resolved thereof, they would account
God's words to be very deeds.
Thus we see how faulty most are in the performance of this duty,
and how short they come of this general extent of Thanksgiving,
which is without restraint; for ALL THINGS. Let us examine our
own souls in this point, and be conscientious even in this extent.
Because this fourth branch concerning the matter of
Thanksgiving, is on the one side a point worthy to be observed:
and on the other side, a point too much neglected, I have been
bold to insist the longer upon it.
§. 75. Of the time of giving Thanks.
The last branch concerning this point of Thanksgiving,
respecteth the time, which is expressed under as large an extent
as the former branch, concerning the matter, That was for ALL
THINGS, This is, ALWAYS. Of this branch I shall not need now
in particular to speak, because it is afterwards to be handled in
the general doctrine of Prayer.
§. 76. Directions for Thanksgiving.
Before I conclude this point of Thanksgiving, I will add some few
directions, which being well observed, will be very helpful unto
us in the performance of this duty.
The first is, that we lift up our eyes unto the Author of all
blessings, and be persuaded that they come from God and are
brought unto us by God's good guiding providence; and not (as
the vulgar and ignorant sort of people think and speak) by
chance, luck, fortune, and the like. It was Israel's fault that she
did not know that God gave her corn and wine, etc., which made
her so ungrateful and rebellious against God. The like reason is
given of Judah's ingratitude, in which respect she is made worse
than the most brutish beasts that be, namely, the Ox and the
Ass: for the Ox knoweth his Owner, and the Ass his Master's
crib, but my people (saith God) hath not understood: what
understood they not? namely who bestowed on them the good
things which they enjoyed. The truth is, that most men are like
swine, which eat the fruit that falleth from the tree, but look not
up to the tree from whence it falleth. Many who daily taste of the
sweetness of God's blessings, never lift up their hearts to the
Author of them. They think it is good fortune, a good hap or
chance that they have what they have. This is a heathenish
conceit, very unbeseeming Christians, yea, an impious and
sacrilegious conceit, derogatory to the honour of God. What a
shame is it then for Christians to nourish it in their hearts, and
profess it with their mouths. For our parts let us duly consider
that all good things are by God's providence bestowed on us,