An Expository Comment on 2 Corinthians 1, Exposition · Sermon 29
SERM. XXIX.
Of the Duty of Thankefulneſs, Bleſsing and Praiſing God for all his Mercies.
2 COR. 1. 3.
Bleſſed be God, even the Father of our Lord Jeſus Chriſt, the Father of mercies, and the God of all comfort.
THe Inſcription hath been fully conſidered; we proceed to the other parts of the Chapter, which are,
1. An Exordium.
2. An Apologetical Narration againſt thoſe calumnies that were charged upon him by the falſe Apoſtles.
This Text is part of the Exordium, or his Introductory beginning to what matter he was delivering to them, and it is by way of Doxclogie and Thanksgiving. For the moſt part the Apoſtle begins his Epiſtles with cordial affectionate bleſſing and praiſing of God, and that commonly for the gifts and graces which God had beſtowed on them he writeth unto; but here he bleſſeth God chiefly for thoſe conſolations and ſupports, which he himſelf had from God; and this he doth partly to give all glory and honour to God, partly to animate and encourage all to ſuffer for Chriſt, they would not be loſers by it; and partly to ſtop the mouths of his accuſers, when they ſhould ſee that all the afflictions he underwent did turn to his, and the Churches good.
Now in this Thankſgiving paſſage, we may obſerve,
1. The praiſe it ſelf, expreſſed in that word foreign, Bleſſed.
2. The Object of it, God, which is,
1. Illuſtrated from his relative title to Chriſt, The Father of our Lord Jeſus Chriſt.
2. From his Efficiency, which is two-fold, The Father of mercies. 2. The God of all comfort.
So that this Text doth repreſent God in a moſt ſweet, comfortable and raviſhing relation to us. The Apoſtle ſtands (as it were) here upon Mount Gerizzim, to bleſs the people of God, we may here ſtand and ſee (as it were) the glory of God paſſe by. It is not the God of all vengeance and fury; It's not the God terrible in his judgements, that will not in any wiſe acquit the guilty, but the Father of mercies, and the God of all conſolation. Let then the troubled and grieved ſoul, who looketh alwayes upon God as angry, as ready to deſtroy, bring with the widow its cruiſes, and fill them with the pleaſant oil, that will runne out of this Text. Certainly, if David ſay of Gods word in general, That it's ſweeter than the honey or the honey-comb, much more is it applicable to this verſe.
I ſhall begin with the Praiſe it ſelf, in thoſe words, Bleſſed be God. Paul, you heard, begins moſt of his Epiſtles in this manner, and ſome have thought that all our prayers ſhould begin with thankſgiving, becauſe the heart is hereby raiſed up ſooner to Heaven. The conſideration of Gods love being like the fire that will put the ſoul into ſweet diſtillations. But certainly the method of prayer, whether with confeſſion firſt, or thankſgiving, is not commanded, but left arbitrary: Only this the ſoul muſt remember, to be as diligent and carefull in praiſing of God, as praying to God.
To open the word, the Scripture ſpeaks of a three-fold Bleſſing:Of a threefold bleſſing ſpoken of in Scripture.
1. Of Gods bleſſing of us.
2. Of our bleſſing of God. And theſe differ exceedingly. For God bleſſeth us efficiently by exhibiting his mercies to us. We bleſs God, not by adding any good to him, but declaratively only. Gods benedicere is benefacere, his words are works: but our bleſſing (as Aquinas on the place) is only recognoſcitium, and expreſſivum, an acknowledgment only, and celebration of that goodneſs which God hath.
3. There is mans bleſſing of man; and that is two-fold, either Charitativè, Matth. 5. 44. which is to be done to our very enemies, Pſal. 129. 8. Thus Job 31. 20. ſpeaketh of it by way of comfort, that the poor whom he had refreſhed, bleſſed him. Or Poteſtativè, and that is, when Parents and Miniſters, ſuch as are in Office and Power, do bleſs their Inferiours; and this God doth more ſolemnly ratifie and confirm. Thus the Prieſts, Numb. 6. 23, 24. were in a ſolemn manner to bleſs the people; and in this ſenſe the Apoſtle argueth, The leſs is bleſſed of the better, Heb. 7. 7. And becauſe by bleſſing the greatneſs of a thing is ſet forth; hence it is uſed ſometimes for conſecrating, 1 Sam. 9. 13. Samuel is ſaid to bleſs the Sacrifice. So 1 Cor. 10. 15. The Cup of bleſſing which we bleſs; Though we muſt not underſtand it of a Popiſh conſecration, although there foreign and foreign, may ſeem to be one thing. And becauſe thoſe who did bleſs others, did commonly come with preſents and gifts; hence it is that foreign, is uſed for gifts, and the fruit of liberality, 2 Cor. 9. 5, 6. The Hebrew word to bleſs is obſerved by an Antiphraſe, to curſe; ſo it's uſed three or four times in the beginning of Job; and 1 King. 21. Euſtathius (ſaith Aretius) obſerveth alſo that foreign is ſometimes uſed for foreign. The Heathens indeed had a ſuperſtition, that they thought an ill omen in words: hence was their foreign, expreſſing terrible things by gracefull names, as foreign, when they curſed, ſo they called it Morbus ſacer…: But the Scripture doth not attend to that ſuperſtition. It is for gravities ſake that it uſeth ſuch an expreſſion. Though a learned man maketh that phraſe in Job, to be a Metonymy of the conſequent, becauſe thoſe do ſometimes depart from others, to whom they uſed to wiſh well, ſaying, valere. Afterwards that word came to be uſed for a renouncing of all former friendſhip; ſo he thinketh the word to bleſs might ſignifie, that is, to renounce God, and not own his worſhip more. But come we to the Obſervation, which is,
That to bleſs and praiſe God for all his mercies, is a duty that the people of God It is a Chriſtians duty to be much in praiſing God.ought to be carefull and diligent in.
This cordial, hearty bleſſing of God is greatly neglected; ſome are borne down with the ſenſe of their ſins and unworthineſs: Some are greatly bowed down under the ſeveral afflictions God exerciſeth them with: Others are devoured with the worldly cares and diſcontents of their ſoul. So that it is a very rare thing to meet with a Chriſtian that walks with ſuch a chearfull, humble and thankfull ſpirit, that he ſtudieth all the mercies of God to him, and is not willing any fragment ſhould periſh. As Flies ſtick always upon the rugged parts of the glaſs, and fall from that which is ſmooth. Thus even Gods own children, if they have any affliction, if they want but one mercy they would have, this doth more trouble and torture them, than the thouſand mercies they have from God, do refreſh and revive them. That therefore we may make conſcience of this duty, and be much in, that we may, as the Apoſtle enjoyneth, Col. 3. 17. In all things, whether in word or deed, be giving thanks to God.
Let us conſider how much goeth to make a thankfull ſpirit; what will enable What goeth to the making up a thankfull ſpirit.us, that we ſhall not alwayes lie among the tombs (as it were) affright our ſelves with our own ſad thoughts, but entertain comfortable and thankfull thoughts, which ſhall conſtantly lodge in our ſouls. And
Firſt, To this duty of bleſſing of God, there is required, as the foundation ſtone, A deep ſenſe of our own unworthineſs of the leaſt mercy that God bestoweth upon us. That is excellent of Jacob, Gen. 32. 10. I am leſſe than all thy mercies. A man that would ſhoot his arrow high, draweth it backward firſt. The lower we are in our own eyes, the more unworthy in our own thoughts; then a very crum of bread, a very drop of water will be acknowledged a great mercy. Arminian, Popiſh and Socinian Doctrins do all hinder a man in his thankfulneſs, becauſe they do not in a Scripture way, level the mountains of our hearts; they leave ſomething of our own ſtill, that we muſt ſecretly uphold our ſelves with. When God gave the people of Iſrael, Canaan, Deut. 9 4. How zealouſly doth Moſes endeavour to take them off from their own righteouſneſs? They muſt take heed, that they have not the leaſt thought in their hearts about their righteouſneſs. Oh then conſider, what is that Locuſt and Caterpillar, which devoureth all the ſweet fruit of thy praiſe, and thy joy in God? Is it not want of a true conſideration, how unworthy thou art? Wouldſt thou not call thy ſelf beaſt for murmuring and grieving under any burden God layeth upon thee, if thou hadſt a feeling of thy meanneſs and lowlineſs? Thoſe therefore who are conſtantly in a tender feeling and apprehenſion of their own unworthineſs, if God give them the leaſt temporal mercy, but eſpecially if they have a drop of any ſpiritual mercy; that the light of Gods countenance, though but in glimpſes ſhine upon them, they cry out, Who am I Lord, and what am I that thou ſhouldſt viſit ſo unworthy a wretch?
Secondly, He muſt not only be ſenſible of his unworthineſs, who would affectionately bleſs God at all times, but he muſt alſo conſider what wrath and vengeance he doth deſerve. Oh this would be like fire in thy boſom! This would quickly caſt out all thoſe troubleſom and diſquiet thoughts: What, Oh my ſoul, art thou diſquieted for want of this or that! What is thy own, but hell and eternal torment? Are any ſoul-mercies, are any body-mercies thy own? Canſt thou claim a right to them? No, the Law curſeth thee, becauſe thou doeſt not continue in all things commanded; ſo that thou mayeſt be curſed in ſoul, in body, at home and abroad. Nothing but temporal, ſpiritual and eternal curſes might compaſs thee about. Now then, if when God might thus curſe, and damn thee, he doth bleſs and pardon thee; What joyfull ſongs ſhould this fill thy heart, and mouth with? I have deſerved death, but behold life: my merit is hell and damnation, but the gift of God is grace and peace. As a malefactor, when thou mightſt juſtly expect puniſhment, behold God doth to thee as to Joſeph, who under expectation of puniſhment is raiſed up to the higheſt honour in the Kings Court. Oh then, awe thy ſoul, ſaying, Why am I ſo fooliſh and bru…ſh? I am not in hell, I am not howling in thoſe eternal flames, which I might not be kept a moment from; and yet how impatient and unquiet is my heart? A full perſwaſion then of what we deſerve, will provoke the ſoul to a cordial bleſſing of God for every mercy.
Thirdly, There is required the regeneration and renovation of the whole man. As a wicked man cannot pray to God, ſo neither can he praiſe God. Therefore though natural men may have it often in their mouths; they bleſs their good God, and I praiſe my God; yet to praiſe God requireth a principle of grace within, a ſupernatural root, as well as to pray to God. Indeed they may externally ſing Pſalms, and give praiſe to God, even as they pray; but all this while, there is nothing at the root, all is dead within, Pſal. 147. 1. Praiſe is comely for the upright. It's a comely ſutable thing for a man of an upright and gracious heart, to bleſs God; but for a carnal prophane man, it is as unſeemly, as a pearl on the ſwines noſe; God is diſhonoured, and not pleaſed: Oh then, that this might awaken every natural man! Thou canſt neither pray to God, or praiſe him: Thou canſt neither receive gifts from God aright, or return praiſe to him aright. So that this muſt be looked to, as the principal and chief of all. Hath God put his own image into me? Hath God beſtowed the life of grace upon me? Then praiſe is ſeemly and comely for me. Even amongſt men the Rule is, Laudari à laudat is laudabile eſt.
Fourthly, To bleſs God and praiſe him, there is required an heavenly raiſed frame of ſoul. For though the principle of Regeneration be the foundation in every one, whereby he is enabled to bleſſe God; yet that is more remote, and habitually only. Hence it is that many of Gods children, though in a ſtate of grace, yet are not in a praiſing, thankfull temper; they are as ſo many clods of earth; they are not affected with Gods goodneſs; their ſouls are not enlarged, and therefore they mourn, becauſe they are ſuch blocks and lumps of earth. Therefore beſides the fundamental principle of Regeneration, there muſt be proxim and immediate diſpoſitions, which are as the whetting of the tool; like the Cocks ſtirring of himſelf, and clapping of his wings before he croweth: and of all diſpoſitions an heavenly heart is the moſt excellent. Why is it that in Heaven the glorified Saints do ſpend all eternity in bleſſing and glorifying of God, and are never weary of it? Is it not becauſe all is made perfectly heavenly within them? If the earth, though a dull and heavy element be at laſt tranſmuted into air or fire, it loſeth it's former gravity and dulneſs, and aſcends upwards. Thus the ſoul when freed from the clogs and burdens of the earth, doth with more eaſe and ſpeed lift up it ſelf to God. The Lark all the while ſhe ſits on the ground, ſcarce ſings, but when ſhe riſeth from the Earth, and the higher and higher ſtill ſhe flieth, the more ſweetly and earneſtly doth ſhe ſing: Thus it is neceſſary, if thou wilt really and daily bleſs and praiſe God, then raiſe thy ſelf above the Earth. The nearer to Heaven thy heart comes, the ſweeter will thy meditations be, the more joyfull will thy thoughts be. Hence
Fifthly, Joy and gladneſſe of heart is required to bleſſe God. The Pſalmiſt often calls to ſing with joy. And the Apoſtle; Is any man merry, let him ſing Pſalms? Jam. 5. 13. foreign, they ſay, cometh of foreign: That heart which is filled with grief and ſorrow, is in no diſpoſition to bleſs God. As the ſtrings of muſical Inſtruments, while wet and moiſt, are not prepared to make any melodious ſound. To bleſs God with an heavy heart; to praiſe God with a troubled diſquieted ſoul, is to contradict with our hearts, what we ſay with our mouths. Conſider then, that though it be thy duty to humble thy ſelf for ſinne, to confeſs and bewail thy iniquities, yet it is alſo a duty, To rejoyce in the Lord alwayes; and till the heart be fitted by this joy, thou canſt nor bleſs God with that hearty affection as thou oughtſt to do, Pſal. 103. David ſaith, Bleſſe the Lord, O my ſoul, and all within thee praiſe his holy Name. All within thee] You ſee, to praiſe God is heart-work, as well as lip-work, all within us muſt move and be affected. Thy heart cannot boil over, as the Pſalmiſt ſometimes expreſſeth it, unleſs this fire of joy doth inflame it. Oh then know, that a grieving, diſquieted ſoul cannot bleſs God, it hinders you from that duty which the Apoſtle preſſeth, Col. 3. 16. Admoniſhing one another in Pſalms and hymns, and ſpiritual ſongs, ſinging with grace in your hearts. What an Heaven is ſuch an heart, where there are theſe ſpiritual hymns and pſalms? But alas how often is thy heart like an howling wilderneſs, where the cries and dolefull ſounds of unbelieving and diſtruſtfull fears do torment thee?
Sixthly, To bleſſe God there is required faith, and a reſting of the ſoul upon God, as a reconciled Father. Alas can the damned in hell bleſs God? Could Cain or Judas bleſs God? By no means, becauſe there is no faith, there is no reſting upon God as a Father. Hence you ſee, the Apoſtle addeth, The Father of our Lord Jeſus Chriſt, and the Father of all mercies. To curſed and condemned ſinners God is not a Father of mercies, but of vengeance and fury, a God of dreadfull judgments, who is ſaid to be angry with the wicked all the day long. Hence David doth ſo often in the Pſalms exerciſe thoſe appropriating, and applying acts of faith, My God, and my Tower, my ſtrong help and defence. It was his faith that made him ſo thankfull. For what is it to hear of Chriſt, and all ſpiritual mercies by him, if faith doth not apply them, and make them my own? And then we are ſtirred up to give God thanks for them, inſomuch that faith hath the greateſt influence into our thankfulneſs.
Seventhly, Faith of adherence is not enough to make the heart ſo throughly and affectionately thankefull as it ſhould be, unleſſe alſo there be (as ſome call it) faith of evidence, or a good and true perſwaſion that God is our God. It's the reflecting acts of the ſoul, whereby it knoweth, and is aſſured, that God hath pardoned my ſinne, and hath forgiveth my iniquities, that are like oil to the lamp of this duty. David in ſome Pſalms dependeth upon God, and ſo many times the choiſeſt of Gods ſervants, they are ſupported to reſt on him, to build their hopes on Chriſt; but then wanting this aſſurance, not feeling this love of God ſhed abroad in their ſouls; hence they are not fervent and zealous in theſe duties of bleſſing and thankſgiving, as they ought to be. Do you not ſee many of Gods people more forward to duties of humiliation and mourning, more attending to ſelf-debaſement and ſelf-abhorrency, then they are to faith, joy and bleſſing of God; the one they are conſtantly in; the other, unleſs provoked and forced (as it were) they ſeldom accompliſh. Now this ought not to be ſo; we are to rejoyce as well as tremble; we are to put both together; we are to bleſs God for pardon of ſinne, as well as confeſs ſinne; we are to rejoyce in giving of thanks, as well as to humble our ſouls in acknowledging of our ſinfulneſs. Thou often ſaiſt, Lord pity me, Lord ſhew mercy to me; but how ſeldom doſt thou ſay, O Lord, I bleſs thee, For thy mercy endureth for ever! My heart hath been full of ſorrow for ſinne, and now it is full of joy for the pardon of it. I have prayed that my corruptions may be ſubdued, and I bleſs God that prayer is graciouſly anſwered. If you winne a mercy by prayer, and do not wear it by praiſe, you greatly offend God.