Exposition of Colossians, Sermons · Chapter 3 · Verse 17
VER. 17. And whatſoeuer ye ſhall doe in word or deed, do all in the name of the Lord Ieſus, giuing thankes to God, euen the Father by him.
In this verſe the Apoſtle goes on to exhort the Coloſſians to other duties of the firſt Table of the commandements; as to inuocation, and calling vponupon God, and to thankeſgiuing in this exhortation, he commends to them a generall rule, reaching to all things not ſpecified before, as if hee had ſaid, becauſe it were infinit to write to you of all things particularly, take this that I now ſet before you, as a generall rule of al your ſayings, & doings whatſoeuer: here then the Apoſtle doth vrge on the Coloſſians, this generall. That whatſoeuer they did, they ſhold do it in the name of Chriſt who is deſcribed by his title Lord, & by his name (Ieſus) & withall the Apoſtle doth ſpecifie and expreſſe more particularly what hee meanes by that generall, all whatſoeuer they ſhould do (namely) all words and all deedes whatſoeuer (ſaith he) ye ſhall doe in word or deed, doe all in the name of the Lord Ieſus, and he there ſtaies not, but he further requires of them, that their ſayings and doings ſhould be with thankes to God (giuing thanks to God) and that is inlarged, by ſhewing how God is to be conceiued of them in their giuing of thanks to him (namely) not only as the creator of al things, but as a father, and then by whom as their mediator they ſhould preſent and offer vp their thanks to God in the laſt words, by him (namely) by Chriſt, and ſo the ſumme and ſubſtance of this verſe is an exhortation.
To ſay and do all tings whatſoeuer in the name of Chriſt, with thankes to God the Father, thorow him the only mediator betweene God and vsus.
The parts of this exhortation are theſe two.
Firſt, that whatſoeuer we ſhall doe in word or deed, we do it in the name of the Lord Ieſus.
Secondly, whatſoeuer is done of vsus, wee giuegive thankes to God by Chriſt.
Come we to the firſt of theſe: And whatſoeuer yee ſhall doe in word or deede, doe all in the name of the Lord Ieſus, (that is) what buſineſſe ſoeuer yee ſhall enterpriſe, what matter ſoeuer yee ſhall enter vponupon, and take in hand to performe. For the word (doe is heere extended by the Apoſtle,Interpretation. as we ſee, both to word and deed, and therefore wee are to conceiue his meaning largely, and generally, (in word, or deede) that is, either in ſpeech or action, (doe all) doe all thoſe buſineſſes and matters in the name of the Lord Ieſus.
Queſt. It may bee ſaid, ſometimes men take in hand wicked workes, are they to doe them in the name of the Lord Ieſus?
Anſwer. Anſw: The Apoſtles meaning is not that wee ſhould doe wicked workes in the name of the Lord Ieſus, but that wee ſhould onelyonly doe ſuch things as may bee done in his name, and that the things wee take in hand, either in ſpeach or action, be lawfull and good, ſuch as may bee done, and then that wee doe them in the name of the Lord Ieſus.
(In the name of the Lord Ieſus) This forme of ſpeech hath many acceptions in Scripture, I will not ſtand to remember them. Heere it doth imply thus much, that what buſineſſe or matter ſoeuer wee enterpriſe, wee take it in hand, with inuocation, with calling on God in the name, and mediation of Chriſt, and that is cleare by the words following, that we are to giuegive thankes to God the Father by him, (that is) in his name and mediation as appeares plainely Epheſ. 5.20. Thus then conceiue wee the Apoſtles meaning in theſe words. (And whatſoeuer yee ſhall doe in word or deed, doe all in the name of the Lord Ieſus.) As if hee had ſaid, The meaning of the text.What matter or buſineſſe ſoeuer you enterpriſe, and take in hand, either in ſpeach, or action, let it bee ſuch as you enter vponupon with praier, and when you enter vponupon it and take it in hand, looke that your enterpriſing of it bee with inuocation and calling vponupon God in the name of Chriſt.
Now firſt obſerue we that the Apoſtle,Obſeru. heere ſets before vsus a generall rule according to which, whatſoeuer matter, or buſineſſe wee take in hand, either in ſpeech, or action, muſt bee framed, that whatſoeuer wee doe in word, or deede, wee muſt doe it in the name of Chriſt, euen with calling vponupon God in his name.
Hence preſſeth this point.
That all matters, buſineſſes, and workes wee take in Doct. 1 hand, either in ſpeech, or action,EueryEvery worke and buſineſſe wee take in hand in ſpeech or actiō, muſt be ſuch as we may preſent before the Lord in praier Reaſons. they muſt bee ſuch as wee may preſent and ſet before the Lord in praier, they muſt bee ſuch as wee may craue the Lord his direction, his aſſiſtance, and his bleſſing in, and vponupon them thorow Chriſt, and whatſoeuer worke or buſineſſe, wee may not commend to God in praier, that we may not ſay, or doe.
For why? there is no matter, buſineſſe or worke we may take in hand, but that we hauehave either expreſſe warrant for, or at leaſt approbation for it in the word of God, and a promiſe of a bleſſing, either direct, or by good conſequent to bee gathered, belonging to it; and therefore there is no matter, or buſineſſe wee may enter vppon, but that wee may by faith, (reſting on the Commandement and promiſe of God) commend to God in praier.
And againe, euen in matters of buſineſſes of this world, we muſt carrie our ſelues, not onelyonly iuſtly, but religiouſly, ſaying and doing all we ſay or doe, as in the preſence of almighty God, as the Lord ſaid to Abraham, Gen. 17.1. I am God al-ſufficient, walke before mee, and bee thou vpright, and therefore, doubtleſſe, all matters, buſineſſes, and workes wee take in hand, either in ſpeech, or action, muſt bee ſuch as wee may ſet before the eye of the Lord, and offer and preſent to him in praier, crauing his direction in them, and his bleſſing vponupon them in the name of Chriſt; it were eaſie to make this further manifeſt.
But for the vſe, Ʋſe. let it bee laid vp in our hearts, and remembred,When we go about any matter, or buſineſſe we are to conſider whether wee may comend it to God in praier, or no, & accordinglie to doe it, or leaue it vndone. and whenſoeuer thou goeſt about any matter, or buſines, learn then thus to debate, & thus to think with thy ſelfe; is this thing that I goe now about ſuch as I may commend to the Lord in praier? May this that I am about, be ſaid, or may this be done in the name of the Lord Ieſus, euen with thy calling on God in his name? Surely then, I may take it in hand with cheerfulnes and comfort; but on the other ſide, is this I am now about to do, ſuch a thing, as I dare not ſet before the Lord in praier, nor call on him for a bleſſing in the name of Chriſt, or at leaſt, I doubt, whether I may ſo doe, or no? Surely then its good for me to forbeare, and to take heede how I aduenture on it.
Oh that men would thus think and reaſon with themſelues, when they are about to take in hand any thing, either in ſpeech or action, no doubt it would bee a notable meanes to keep them from doing many things they doe amiſſe, would men if this were thought on and remembred, would they then take vponupon them by their ſpeech to giuegive falſe euidence and teſtimony, againſt an innocent, or to make a lie for the defence of a guilty perſon? Would they then enter on their buſineſſe, and take in hand workes of their callings on the Sabbath day? with many other things that might be reckoned vp: but theſe are to common amongſt men, and therefore I inſtance in them, would men, I ſay, take in hand to doe theſe and many like things, if they did remember, they are to take in hand nothing, either in ſpeech or action, but that they may doe in the name of Chriſt, and may commend to the Lord in praier, in, and thorow him? Surely no, if they had any dramme of the feare of God, they would not, and therfore remember this as a rule of excellent vſe to guide thee in all things, thou takeſt in hand, either in ſpeech or action, that which thou maieſt take in hand, either to ſpeake, or doe; it muſt be ſuch as thou maieſt doe in the name of Chriſt, and commend to God in his name: and if the thing thou art about to ſpeake, or doe, bee ſuch, then goe on with boldneſſe, if it be not, take heede how thou doeſt it; and howſoeuer it may bring thee in worldly profit, yet becauſe thou canſt not commend thy worke to the Lord in praier, thou canſt not looke for a bleſſing on that profit, but rather, indeed, the curſe of God vponupon it; yea, without thy repentance and Gods great mercy towards thee, thou ſhalt finde the curſe of God vponupon that, and that beeing laid to the reſt of thy goods, euen vponupon all that euer thou haſt, Habac. 2.9. And therefore euer remember this, that all matters and workes thou takeſt in hand muſt bee ſuch, as thou maieſt commend to God in praier, and ſay, the Lord for his Chriſt ſake bleſſe them, and giuegive good ſucceſſe vntounto them.
The next thing that offers it ſelfe to our conſideration, as a duty laid before vsus in this generall rule, is this.
All our waies and works ought to bee enterd into with praier, when we enterpriſe, and take in hand any buſineſſe, either in ſpeech or action, wee muſt call on God in the name of Chriſt, for a bleſſing vponupon it.
Looke on the example of Abrahams ſeruant, Gen. 24.12. Doct. 2 He praied that the Lord would ſend him good ſpeed,All our waies and works are to be taken in hand with praier. and hauehave mercy on his maſter Abraham. And Ruth 2.4. Boaz praied for his reapers, for that ſalutation of his (the Lord be with you) was, no doubt, a lifting vp of his heart with his voice, that the Lord would ſtrengthen and bleſſe their labours. And Act. 20.36. We find that Paul before hee tooke ſhipping, kneeled downe and praied. And by theſe examples and many more that might be brought to this purpoſe, wee are plainely taught.
That wee are to take in hand the labours and workes of our callings with praier, if oportunity ſerue not to make a ſet praier at the beginning af eueryevery worke, yet at leaſt, euen in the worke we are to lift vp our hearts to the Lord, when wee are labouring and ſweering, and in the middeſt of our greateſt imploiment.
Reaſons. And the reaſons of this are manifeſt.
Firſt, without the bleſſing of God all our labours are vaine. Pſalm. 127.1.2. Except the Lord build the houſe, they labour in vaine that build it, and it is in vaine to riſe earely, and to lie downe late, and to eat the bread of ſorrow.
Therefore we are to call vponupon God for a bleſſing vponupon them.
Againe, by praier our labours are ſanctified, howſoeuer they may be lawful worke and warranted by the word, and ſo good in their kind, and in themſelues, yet to vsus they are not ſanctified without praier.
That which the Apoſtle ſaith of the creatures, 1 Tim. 4.5. is alſo true of the workes of our lawfull callings, they are ſanctified by the word and praier.
Firſt, therefore, this ſerues to checke and reproue ſuch Vſe. 1 as labour in their callings,Reproofe of ſuch as care not to ſanctifie their labours by praier. and are very ſedulous and painfull in their worke, they toile, and moile but they hauehave no care to ſanctifie their labours, and to call on God for a bleſſing vponupon them. Doe not many of vsus riſe earely, and ſo ſoone as euer they are vp, they fall to their worke, and continue at it till they are wearie, and then lie downe, neuer calling on God before, nor giuing thankes after? Is this a labour in our callings pleaſing to God? No, no, if thou ſo thinke thou art deceiued, thou muſt know that labour and toile, though it be in a lawfull calling is not ſimply good, and a thing wherein God is pleaſed (for wicked men may doe it) but labour ſanctified is the labour that the Lord liketh, and will bleſſe; and withall remember that thou labouring and working, and yet hauing no care to call on God for a bleſſing on thy labours, thou laboureſt not in the name of the Lord Ieſus.
Thou wilt ſay, in whoſe name then?
Surely in thine own name, euen in confidence of thine owne ſtrength, and thou art one of thoſe Iames ſpeakes of chapter the 4.13. that ſay, to day wee will doe ſuch or ſuch a thing, ſuch a peece of buſineſſe we will diſpatch this day, but neuer lift vp their hearts to the Lord, deſiring him to inable them to doe it, and ſo doing, it is a bolde preſumption in thee, and one time or other, cannot eſcape the puniſhing hand of God, and therefore take heed of it, and euer remember that thou muſt enter on thy labours with prayer, at leaſt eueryevery morning call thou to God for a bleſſing on all thy labours that day, and in the heat of thy worke, when thou art moſt earneſt about it, ſtill now and then lift vp thine heart in prayer.
Againe, is it ſo, that when wee take in hand the ordinary workes of our callings, wee are to call vponupon God in Vſe. 2 the name of Ieſus Chriſt for a bleſſing, then doubtleſſe much more ought wee ſo to doe, when wee enter on the holy duties of Gods worſhippe,If we may not enter on the workes of ordinary callings, without prayer in them, much leſſe on the duties of Gods worſhip. as to heare the worde, to receiue the Sacraments, and the like: and heerein the moſt of vsus are much faulty and iuſtly to bee blamed, doe not moſt men and women, either come from their beddes or from ſome ordinary buſineſſe to the Church, neuer caring to call vponupon God for a bleſſing on that holy buſineſſe.
Well, let vsus know that ſo doing, though the workes of hearing the worde, receiuing the Sacraments, bee holy in themſelues, yet they are not ſanctified vntounto vsus, and howſoeuer wee renounce the opinion of the Papiſts, touching opus operatum, yet indeede wee doe as they doe, wee reſt in the worke done, yea, wee comming to the Church without calling vponupon God before wee come, we come not in the name of God, but in our own names, and can we then look for a bleſſing? Surely no, but rather for a curſe, and that our hearing of the word ſhould turne to our deeper condemnation, and therefore eſpecially remember when thou commeſt to do the work of the Lord in his immediate worſhip and ſeruice, that then thou call on God in the name of Chriſt for a bleſſing, that it aboue all other things may be ſanctified vntounto thee.
Now the Apoſtle ſaith (whatſoeuer ye doe) and then addes (in word or deed) it is cleere.
That euen ſpeech is ſometimes a work, as the ſpeech of the Magiſtrate, or of the Miniſter.
And therefore no light matter as ſome eſteeme it, but vponupon that I will not ſtand, neither will I enter to ſpeake of the poynt of mediation in whoſe name wee are to pray till we come to the laſt wordes of this verſe (by him) only one thing we are to mark that the Apoſtle ſayth not (by the name of Chriſt) though by his name many great workes may bee done, but in the name of the Lord Ieſus, no doubt hee thus ſpake vponupon purpoſe to teach vsus thus much.
Doct. 3 That wee muſt bee able to doe all our workes in the name of Chriſt with comfort, and ſo as they may bee in his mediation accepted,We muſt bee able to doe all our workes in the name of Chriſt with comfort, and ſo as they may be in his mediation accepted. for indeed men may do great workes by the name of Chriſt, and yet finde no comfort in the doing of them, they may by his name propheſie, and caſt out diuels, and doe many great workes, Matth. the ſeauenth and twenty two, and yet finde no comfort, nay they may (notwithſtanding theſe great workes) goe to hell.
Therefore if wee woulde finde comfort in our labors wee muſt doe them in the mediation of Chriſt, and ſo as wee are ſure they are accepted in and thorow him.
Queſt. How is that may ſome ſay?
Anſw. When wee hauehave part in the merit of Chriſt by faith, then our labours and all the good things wee doe are accepted in him, and there is comfort in the doing of them: whereas otherwiſe, if wee hauehave no part in the merit of Chriſt, the beſt words wee doe or can doe, Ʋſe. though it bee the winning of ſoules, hauehave no comfort in them, they may bring comfort and good to others, but neuer will they bring comfort to our owne ſoules, therefore labour thou to hauehave part in the merit of Chriſt,We muſt labour to hauehave part in the merit of Chriſt, that our workes may be accepted in and thorow him. and neuer reſt till by faith thou doeſt apprehend his merit, and apply it to thy ſelfe, and then thy workes and good thinges thou doeſt will bee pleaſing to God, and in and thorow the mediation of Chriſt, thou ſhalt finde comfort in the doing of them.
Come wee to the ſecond part of the Apoſtles exhortation heere vrged, namely this, that whatſoeuer is done of vsus, either in word or deede, wee giuegive thankes to God by Chriſt (giuing thanks to God euen the father by him) giuing thankes to God, that is, with ioy and gladneſſe of heart, magnifying and praiſing God, with a true and ſerious acknowledgement of his goodneſſe and mercy,Interpretation. opening your mouthes to render thankes and praiſe to him (euen the father) in the originall it is (and the father) the coniunction (and) doth not heere note diuerſity of perſon, but is put to declare how God is to bee conceiued of vsus in our giuing thankes vntounto him, namely, as our father in Chriſt his ſonne, in whom hee hath loued vsus, and made vsus accepted in his ſight, Epheſ. 1.6. and of his fathers louelove towards vsus in him, hath beſtowed on vsus, that for which wee giuegive thankes, and many other benefits (by him) that is by Chriſt, as your mediatour and in his name, Epheſ. 5.20. this then is the meaning of theſe words, as if the Apoſtle had ſayd more largely thus.
With ioy and gladneſſe of heart, and with a ſerious acknowledgement of the goodneſſe of God,The meaning of the text. opening your mouths to magnifie and to render thankes to him as to your good and gratious Father in Chriſt, offering vppe your praiſe and thankeſgiuing by Chriſt, as your Mediatour euen in his name, and thorow him alone.
Now firſt heere wee may plainely ſee this duty layd before vsus.
Doct. 4 That as wee are to enter on our workes and buſineſſes, and to begin what matter ſoeuer we take in hand, either in ſpeech or action with prayer, ſo wee are to end the ſame with thankeſ-giuing,As we are to beginne our works and buſineſſes with prayer, ſo wee muſt end them with thankeſgiuing. it is not enough for vsus to come to to God before our worke, crauing his direction and bleſſing in and vponupon the ſame, but we muſt come to him after it is ended with thankeſgiuing, hauing then our hearts enlarged, and our mouthes filled with praiſe and thankeſgiuing to him.
And for this alſo wee hauehave example in the Scripture, Gen. 24. Abrahams ſeruant not onelyonly prayed before his iourney verſe the twelfth, but verſe the twenty ſeuen, hee gaue thankes to the Lord, for that hee had giuen him good ſucceſſe in his iourney, and hee ſayd, bleſſed bee the Lord God of my Maſter Abraham, which hath not withdrawen his mercy, and his truth from my maſter, 2. Chron. 20. wee hauehave a notable example to this purpoſe we there finde that when a a great army came againſt Iehoſhaphat and his people, and they were to goe out and to meet them, and to fight againſt them, that good King & the people, not only humbled themſelues before they went out, and Iehoſhaphat made an excellent prayer, from verſe the ſixth, to the end of the twelfth, but alſo afterwards when the Lorde had giuen them a maruellous victorie ouer their enemies, then they bleſſed the Lord, and gaue thankes to him for the ſame, verſe 26. they aſſembled themſelues in the valley of Berachah, for there they bleſſed the Lord, ſaith the text, and verſe 28 they came againe to Ieruſalem with viols and with harpes, and with trumpet euen vntounto the houſe of the Lord; and to theſe might be added other examples teaching vsus the ſame thing, that wee are not onelyonly to enter vponupon our workes, and beginne them with prayer, but that wee muſt alſo end them with thankeſgiuing to God, with cheerefulnes of heart, opening our mouthes to magnifie the name of the Lorde, for the ſame the reaſons of this duetie are theſe.
Firſt, becauſe God is the principall agent in euerie Reaſon. 1 good worke and buſineſſe done by vsus, wee are but as tooles and inſtruments in his hand, and therefore of of right, praiſe and thankes belongs to him for the doing of it.
And againe, becauſe thankeſgiuing muſt euer reach as Reaſon. 2 farre as petition, what wee make petition and requeſt for at the hand of the Lorde; the ſame wee are to giuegive thankes for: ſo hath the Apoſtle taught vsus, Philippians 4. verſe 6. In all things let your requeſts bee ſhewed vntounto God in praier and ſupplication, with giuing of thankes, hee extends the one as farre as the other, and therefore as wee beginne our worke and buſineſſe with prayer, ſo wee muſt ende it with thankeſgiuing, alwaies praiſing God for his mercy and bleſſing, in and vponupon the ſame.
Obiection. Happily ſome may ſay, Object. but what if the Lorde croſſe vsus in our lawfull workes begunne in the name of Chriſt, and taken in hand with prayer, and we hauehave not good ſucceſſe in our buſines, are wee then to bleſſe God and to giuegive him thanks?
I anſwer, we are euen then to giuegive thankes to the Lord, Anſw. for howſoeuer the ſucceſſe anſwer not our deſire and expectation, and ſo in ſeeming, and in our conceit is not good, yet if we be in Chriſt, certainly it is good, and for the beſt to vsus: The Lord ſees it would not be good for vsus to proſper in that buſineſſe, and hee in his wiſe prouidence will ſo diſpoſe it as it ſhal be to our good according to that Romanes 8.28. All things worke together for the beſt vntounto them that louelove God, euen to them that are called of his purpoſe, and the Lord doth ſometimes croſſe vsus in ſome good buſineſſe and with prayer taken in hand, to humble vsus for ſomething wherein we hauehave failed and not done as we ought, as happily wee hauehave not prayed with feruency of ſpirit, as wee ought, but coldly or cuſtomarily, or the like, and therfore howſoeuer the ſucceſſe of our labours taken in hand with prayer bee not anſwerable to our deſire and expectation, yet notwithſtanding that, wee are to bleſſe God for it, and ſtill it remaines our duety, that what worke or buſineſſe ſoeuer wee take in hand, either in ſpeech or action with praier, wee are likewiſe at the end of the ſame, to open our mouthes in praiſe and thankeſgiuing to God, wee muſt not onelyonly doe all our workes in the name of Chriſt, but wee muſt doe them alſo with giuing thankes to God in his name.
Now in this duty moſt of vsus are farre ſhort and much Vſe 1 wanting.
Eſpecially if the Lord croſſe vsus neuer ſo little in any buſineſſe wee take in hand,Many faile in this duty eſpecially if the Lord croſſe them but a little in any buſineſſe they take in hand. if things wee take in hand, ſucceede not according to our deſire, what ſhall wee then heare from many of vsus, giuing thankes to God? Nay rather, muttering and murmuring, yea, ſometimes curſing and banning, and wiſhing a plague or a miſchiefe to light on the thing or perſon by whoſe meanes wee are croſſed, this is too common amongeſt vsus, now what is this but to bee diſpleaſed with the worke of Gods prouidence, and indeede to mumure againſt God himſelfe, thy duty is to beginne thy buſineſſe with prayer, and howſoeuer it ſucceede, though contrarie to thy deſire, yet to bleſſe God, and with ioy and gladneſſe of heart to giuegive him thankes, and remember if thou belong to Chriſt, thou haſt reaſon ſo to doe, for then thou beeing croſſed, the Lord ſees it good, thou ſhouldeſt be ſo, and hee will diſpoſe it to thy good.
Oh but this is hard to fleſh and bloud? Object.
It is true: Anſwer.
But thou haſt more in thee then fleſh and bloud, euen the Spirit and grace, elſe is that croſſe a curſe vntounto thee; but to go on in the application of this duty, if we duly examine our ſelues, and call our ſelues to a ſtrict account, I feare mee, the moſt of vsus will bee wanting in this duety of thankfulneſſe, euen then when our labours ſucceed well, and we proſper in them according to our deſire, where is almoſt the man or the woman to be found that giues true thankes to God for the ſame? Happily wee doe it for forme or faſhion in ſome few wordes, as I praiſe God for my good ſucceſſe this day in my buſineſſe, but where is our thankeſgiuing to God with a ſerious meditation and due acknowledgement of his goodneſſe and mercy? where is that affection of Dauid, opening the mouth wide in magnifying the name of God, as Dauid did, 1. Chronicles the twenty nine? reade the place from the firſt verſe to the end of the thirteenth, verſe the eleuenth hee ſayth, Thine oh Lord is greatneſſe and power, and glorie. and victorie, and praiſe, for all that is in the heauen, and in the earth is thine, thine is the kingdome, Oh Lord, and thou excelleſt as head ouer all, &c. See, hee could not finde wordes ſufficient to ſet out the affection of his heart, where is this manner of thankeſgiuing to bee found?
Surely it is rare and hard, to be found amongſt men in theſe daies; well, to ſtirre vsus vp to helpe forward in this duty, I might vrge the excellency of it, being a peculiar exerciſe of the Angels in heauen.
But conſider wee onelyonly theſe two things.
Vſe 2 Firſt, if wee hauehave not our mouthes opened aſwell in hearty thankeſgiuing to God after our labours (howſoeuer the ſucceſſe be) as before to call on him for a bleſſing vponupon them.We are to practiſe the duty of thankeſgiuing to God, after our labours and workes. Motiues to ſtir vsus vp vntounto it.
Surely, it argues our hearts are not ſound within vsus, for an hypocrite may deſire and pray for a good thing, and pray for it from the bottome of his heart, and yet hauehave no good and godly deſire, but a deſire of ſelfe-louelove, but hee can neuer giuegive true and hearty thanks to God for any bleſſing receiued,Note. he may fumble out out ſome wordes of thankeſgiuing, but he can neuer truely and heartily praiſe God.
And if wee then hauehave not our mouthes filled with hearty thankeſ-giuing vntounto God, after that our labours are ended, it is an euident argument our hearts are but hollow, and there is no ſoundneſſe of grace in them.
And againe:
Conſider that thankes and praiſe is neuer truely giuen to God for any mercy or bleſſing, but thorowe Gods mercy it brings downe another mercy, and a further bleſſing.
Looke on the example of the leper, Luke the ſeauenteenth, hee returning and giuing thankes to Chriſt for his clenſing, had alſo his ſinnes forgiuen, as wee may gather by thoſe words verſe 19. Goe thy way, thy faith hath made the whole.
If then wee would make it cleere, to the comfort of our owne hearts, that our hearts are not hollow, but that there is ſoundneſſe of grace in them, and if wee would hauehave merciemercy after merciemercy, and one bleſſing after another, thorow Gods mercy deſcending downe vponupon vsus; let vsus then bee ſtirred vp, not onelyonly to come to God in prayer, when we take in hand our workes and buſineſſes, but alſo to come to him after with our hearts enlarged, and our mouthes opened, and full of true praiſe and thankeſgiuing to God.
The next thing that offers it ſelfe to our conſideration, is from theſe wordes (euen the Father.) Whence we are taught thus much.
That our giuing thankes to God muſt be to him, as to Doctr. 3 our gracious father in Chriſt,Our thankſgiuing to God muſt bee to him, as to our gracious father in Chriſt. when the Lord hath vouchſafed to vsus any good thing, or bleſſing, we muſt be able to giuegive him thankes for it, as for a bleſſing, comming to vsus from his fatherly louelove in Chriſt, as a bleſſing comming to vsus in, and thorow his Sonne Chriſt Ieſus, wee muſt bee able to vſe the Apoſtles forme of praiſe and thankeſgiuing, Eſpheſians 1.3. Bleſſed bee God, euen the Father of our Lord Ieſus Chriſt, which hath bleſſed vsus with all ſpirituall bleſſing: in heauenly things in Chriſt with Spirituall, yea with this or that temporall bleſſiing in Chriſt Ieſus.
Men commonly thinke it enough, if they can ſay, I thank the Lord, he hath giuen me ſuch and ſuch a good thing, though they be not able to ſay, ſuch and ſuch good things in Chriſt.
Now there is no comfort in ſuch thankeſgiuing, the very heathen might goe ſo farre.
Wee muſt bee able to giuegive thankes to God for bleſſings vouchſafed to vsus, Vſe. as comming to vsus from God our gracious Father in Chriſt,We muſt labour to know and be aſſured that God is our father in Chriſt, that wee ſo giuegive him thankes for good things vouchſafed vntounto vsus. A motiue thereunto. as tokens and pledges of his louelove, in the Sonne of his louelove Chriſt IESVS; and this wee ſhall neuer doe, till wee know that God is our Father in Chriſt, and wee hauehave his Spirit bearing witneſſe with our Spirits, that wee are his children; and therefore wee are neuer to reſt till wee come to that knowledge, and that aſſurance; to giuegive thankes to GOD the Father of our Lord IESVS Chriſt, for any bleſſing, or good thing vouchſafed to vsus onelyonly as a bleſſing and good thing in it ſelfe, and not to vsus in Chriſt, is ſo farre from being comfortable, as indeed, it doth rather bring in diſcomfort; it giues thee to vnderſtand that, that good thing is giuen, to leaue thee without excuſe, and for further increaſe of thy condemnation, and therefore neuer reſt till thou be able to bleſſe God, and to giuegive him thankes for good things vouchſafed to thee from his good and gracious hand, in, and thorow Chriſt.
Doct. 6 The laſt thing remaines, which this verſe doth offer to our conſideration, touching the point of mediation, in whoſe name we are to come to God in praier, and thankſgiuing,Wee are to come to God in praier and thankeſgiuing onelyonly in the name and mediation of Chriſt. and that is cleare by this text, that in Chriſt his Sonne alone wee are to pray and giuegive thankes vntounto God, wee muſt doe all things in the name of Chriſt, and giuegive thankes to God by him, I will further proue this by ſome reaſons. Reaſons
Firſt, he alone muſt be our mediator and interceſſor betweene God and vsus, who is able to take away ſinnes that hinders vsus from comming to God, but Chriſt only is able to doe that, Heb. 7.25. Hee is able perfectly to ſaue them that come vntounto God by him, ſeeing he euer liueth to make interceſſion for them; and hence it is that redemption and mediation are ioined together, 1 Tim. 2.5.6. Therefore Chriſt onelyonly is our Mediator, and in his name alone muſt we pray, and giuegive thankes to God.
Secondly, he in whoſe name wee muſt pray and giuegive thankes to God, muſt be able not onelyonly to remooue ſinne, death, and all puniſhment from vsus, but to procure righteouſneſſe, life and fauour the of God towards vsus, for we are taught to come to God, as to a Father, and not a Iudge, and to ſay, our Father, but Chriſt onelyonly doth this, Gal. 4.5. therefore he alone muſt be our Mediator.
Thirdly, we are commanded in the word of God, to pray in the name of Chriſt, Iohn 16.24 and no where in the name of any other. Therefore in his name alone muſt we pray, and giuegive thankes to God.
Fourthly, hee muſt bee our Mediator in whoſe name wee hauehave promiſe to bee heard, but in Chriſt onelyonly wee hauehave this promiſe. Iohn 14.13.14. If yee ſhall aske any thing in my name, I will doe it. 2 Cor. 1.20. In him all the promiſes of God are yea, and Amen, (that is) are confirmed, and fulfilled; therefore in his name alone muſt we come to God in praier and thankeſgiuing.
Happily ſome will obiect, that which wee finde, Object. Rom. 8.26. The Spirit it ſelfe helpeth our infirmities, for we know not what to pray as we ought, but the ſpirit it ſelfe maketh requeſt for vsus with ſighes which cannot be expreſſed.
I hauehave heeretofore anſwered this (but in a word to remember it) the Apoſtles meaning is, Anſw. that the Spirit doth breath into our hearts ſuch motions, whereby wee call on God earneſtly with ſighes that cannot be expreſſed, for ſo it followeth; and therefore, notwithſtanding this, it remaines a truth, that in Chriſt his name alone wee are to pray, and giuegive thankes to God.
And this we are to hold againſt our aduerſaries, Vſe. the Papiſts, who ſet vp other Mediators betweene God and vsus, as Angels and Saints;Confutation of the mediation of Angels, & Saints held by the Papiſts. yea, they hauehave found out a newe diſtinction for this point, that forſooth, Chriſt is the Mediator of redemption, but the Saints of Interceſſion; wherein they robbe Chriſt of a great part of his honour belonging to his Prieſthood; for Chriſt hath not onelyonly by his one ſufficient ſacrifice, of himſelfe conſecrated them that are ſanctified, Heb. 10.14. but alſo ſits at the right hand of his Father, to make requeſt for them. Rom. 8.34. Chriſt his Prieſthood is euerlaſting. Heb. 7.24. Therefore his interceſſion is perpetuall.
The Papiſts alledge ſome places of Scripture to proue their mediation of Angels and Saints, Object. but they are either Propheticall viſions, or Hypotheticall ſentences, ſentences conditionall, as that, Ier. 15.1. Though Moſes and Samuel ſtood before me, yet mine affection could not bee toward this people (that is) if Moſes, Samuel, and the like, I will not ſtand to remember them, onelyonly that which they bring to proue that we may plead our owne worthyneſſe in praier, and deſire to be heard for our owne good works I wil briefly anſwer, to this purpoſe they alledge the example of Dauid, Pſalm. 86.2. Preſerue thou my ſoule for I am mercifull: Oh God, ſaue thy ſeruant that truſteth in thee. And of Hezekiah 2. King. 20.3. I beſeech thee O Lord, remember now, how I hauehave walked before thee in truth, and with a perfect heart, and hauehave done that which is good in thy ſight. Heereupon they conclude that we may pray to God in conſideration of our owne good workes.
I anſwer them, Dauid and Hezekiah in the places cited, did not pleade the merit of their righteouſneſſe, Anſw. but onelie teſtifie that they were the children of God regenerate, and ſuch men to whom God had promiſed to bee good and gracious, they did onelyonly aſſure themſelues that Gods promiſe of helpe and deliuerance belonged to them in particular, becauſe they were of that number ſpoken of, Pſalm. 34.15. And thus farre we may vſe the benefit of good conſcience, and our owne integritie (namely) to confirme vsus in the promiſes of God made to his children, but wee muſt euer remember to come to God in praier,Note. and thankeſgiuing, in the name and merit of Chriſt alone.
Now to the 18. Verſe.