Commentary on 2 Corinthians 1, Commentary · Commentary on verse 11

Commentary on 2 Corinthians 1 · Commentary · Commentary on verse 11

p. 188VERS. 11.

You also helping together by prayer for us.

IN these words the holy Apostle sets down the subordinate means that God hath sanctified to continue deliverance to his children: He hath delivered, he doth deliver, and he will deliver us for the time to come. Was this confidence of St, Paul a presumption without the use of means? he will deliver us, you also helping together by prayer for us. The chief cause doth not take away the subordinate, but doth establish it. And though God be the great deliverer, and salvation belong to the Lord (as the Scripture speaks,) salvation and deliverance it is his work, yet notwithstanding he hath (not for defect of power, but) for the multiplication and manifestation of his goodnesse, ordained the subordinate means of deliverance: and as he will deliver, so he will deliver in his own manner, and by his own means: He will deliver, but yet notwithstanding you must pray, you also helping together by prayer for us.

The words have no difficulty in them [you helping together] that is, you together joyning in prayer with me: I pray for my self, and you together helping me by prayer, God will deliver me.

The points considerable in the words are these.

First of all, that in the time of peril, or in the want of any benefit, the means to be delivered from the one, and to convey the other, it is prayer; God will do this, you praying.

The second is this, that Gods children can pray for themselves.

The third is, that notwithstanding, though they can pray for themselves, yet they require the joynt help of others, and they need the help of others.

The fourth is, that our own prayers, and the prayers of others joyning all together, is a mighty prevailing means, for the conveying of all good, and for the removing of any ill; God will deliver me, you helping by your prayers.

Prayer is a means to convey all good, and to deliver from all ill.

Because God hath stablished this order, Call upon me in the day of trouble, and I will deliver thee, Psal. 50. he joyns deliverance to calling upon him. Doct. Prayer a means to convey all good and deliver from all ill.So in Psal. 91. 15. a notable place besides others: indeed the Psalmes are wonderous full in this kind, He shall call upon me, and I will answer him, I will be with him in trouble, I will deliver him, and honour him: mark it, He shall call upon me, and I will deliver him: and more then so, (for Gods benefits are complete) he doth not onelyonly deliver, but he honours, I will deliver him, and advance him. God doth not onelyonly deliver his Children by prayer, but he delivers them from evil works, and preserves them to his heavenly Kingdom: he delivers them, and advanceth them together: he doth not do his work by halves, Psal. 34. The eyes of the Lord are over the righteous, and his ears are open to their cry: his eyes are upon them to see their miseries and wants: I, but though his eyes be open, his ears must be open too, to hear their cry; if his eyes were open to see their wants, if his ears be not open p. 189to hear their cry, his children might be miserable still.

Sometimes God delivers wicked men, he preserves them: but the preservation of a wicked man is but a reservation of him for future judgment, to feed him for the slaughter; and that deliverance is not worth the speaking of. But for his children, his eyes are open on them, and his ears to hear their cry: as they be in misery that he sees them, so they must cry that he may hear them. God hath stablished this order, he will deliver, but prayer is the means.

Now the reason that he hath established this order,

It is for

his Glory,

our own good.

It is for his own glory: because prayer gives him the glory of all his Reason 1. It is for Gods glory.attributes: for when we go to him, do we not give him the glory of his omniscience, that he knowes our hearts, and knowes our wants? Do we not give him the glory of his omnipotence, that he can help us? Do we not give him the glory of his omnipresence, that he is every where? do we not give him the glory of his truth, that he will make good his promise which we alledge to him, and presse him with? what a world of glory hath God by prayer?

And then for our sakes he hath established this order to convey all by Reason 2. For our good.prayer, to shew our dependance on him: for we being in such a low distance under God, it is good that we should know from whom we have 1. To shew our dependance on him.all; therefore he will have us to pray to him, he commands it. Prayer is an act of self-denial, it makes us to look out of our selves higher: Prayer acknowledgeth that we have that which we have not of our selves, but from him: Prayer argueth a necessary dependance upon him to whom we pray; for if we had it at home, we would not go abroad.

And then again it doth us good, because as it gives God all the glory, so 2. It exerciseth our graces.likewise it exerciseth all the graces in a man: There is not a grace, but it is put into the fire, it is quickned and kindled by prayer. For it sets faith on work to believe the promise: it sets hope on work to expect the things prayed for: it sets love on work, because we pray for others that are members of the Church: it sets obedience on work, because we do it with respect to Gods command: prayer sets humility on work, we prostrate our selves before God, and acknowledge that there is no goodnesse or desert in us: there is not a grace in the heart but it is exercised in prayer.

The Divel knowes it well enough, and therefore of all exercises he labours to hinder the exercise of prayer: for he thinkes then we fetch help against him, and indeed so we do: for in one prayer God is honoured, the Church is benefited, grace is exercised, the Divel is vanquished: what a world of good is by prayer? So that God hath established this order upon great reasons fetched from our own comfort and good, and from his glory.

Since God hath established this order, away with idle suggestions partly carnal, and partly divellish: God knowes what we want, and God knew We must pray, though God know our wants.before all time what we have need of, and he may grant it if he will. I but that God that decreed, at the same time that he decreed to convey good, at the same time he decreed to convey it this way by prayer: therefore let us not disjoyn that which God hath joyned: Christ knew that God decreed all, and yet he spent whole nights in prayer; and who knew Gods love more then he? Yet because as he was man he was a creature, p. 190because as he was man he received good from his Father, to shew his dependance he continually prayed, he sanctified every thing by prayer: And all holy men of God from the beginning, the more certain they were of any thing by promise, the more eager, and earnest, and fervent they were in prayer: it was a ground of prayer, they knew that this was Gods order: therefore if they had a promise, they turned it into prayer presently.

The means of the execution of Gods decree, and the decree it self of the thing, they fall under the same decree; when God hath decreed to do any thing, he hath decreed to do it by these means; so prayer comes as well within the decree, as the thing prayed for. In Ezek. 36. I will do this, but I will be inquired of by the house of Judah; I will do it, but they shall aske me, they shall seek to me first. So there is a notable place, Phil. 1. 19. I know that this shall turn to my salvation through your prayers. We must not then so reason as to make the chief cause to take away the subordinate means; but let us serve Gods purpose and providence; let us serve Gods order: he hath stablished this order and course, let us serve it; this is the obedience of faith, the obedience of a Christian.

The second thing is, thatDoct. 2. Gods Children can pray for themselves.

Gods childrn are inabled to pray for themselves, I observe this the rather, because the vilest men that live when they are in trouble, as Pharaoh, O go to Moses, let him pray for me: he could not pray for himself, he was such a desperate wretched creature, he knew that God would not regard him, therefore he saith, Go to Moses. And so Simon Magus who was a wretch, yet when Peter denounced a judgment against him, Pray thou, that none of these things light upon me; you are accepted of God, my conscience is so full of terrour and horrour, and so full of sin, that I dare not pray. A wicked man may desire others to pray for him, but alas, his conscience is surprized with horrour for his sins, and his purposes are so cruel, so earthly, and so base, that he knowes he cannot pray with acceptance for himself. Gods Children as they desire the prayers of others, so they can pray themselves; they do not desire that others should do all, but that they would help together with their prayers.

Now the reason of this, that Gods Children can pray for themselves, and must pray for themselves, it is because they are children, and as soon as Reason Because they are Children.ever they are new born, they are known by their voyce, by crying. A Child as soon as he is born he cryes: a new born Child cryes as soon as he is new born, he cryes, Abba, Father: he goes to his Father presently. In Act. 9. as soon as Paul was converted, he cryes, he goes to God by prayer: therefore God when he directs Ananias to him, saith he, Go to such a place, and there thou shalt find Paul, he is praying: as soon as he is converted he is praying.

Gods children have the Spirit of Adoption, the Spirit of sons, God is their Father, and they exercise the prerogative, and priviledge they have, they go to their Father, & cry to him. In Zech. 12. you have there a promise, that God would pour the spirit of supplication upon his children, they cannot pray of themselves, but God poures a Spirit of supplication into their hearts; and his Spirit being poured into them, they can pour forth their prayers to him again.

The use of this is, not to content our selves to turn over this duty of Use. Not to put off prayer onelyonly to others.prayer to the Minister, and to good people, O pray you for us: I, we do p. 191so, but pray for thy self. If thou wilt have another mans prayers do thee good, thou must help with thy own prayers, be good thy self.

Men turn it off with slight phrases, and speeches, You must pray for us, &c.

Alas, what will our prayes do thee good, if thou be a gracelesse, blasphemous, carnal, brutish person, if thy conscience tell thee by the light of nature (for the Word of God it may be thou doest not care for) that thou art so, what can our prayers do thee good? If thou mean to be so: Though Noah, Daniel and Job, (saith God) should stand before me for this people, I would regard them for themselves, I would not hear them for this people. Let us be able and willing to help our selves, and then we shall pray to some purpose.

God loves to hear the cries of his Children; the very broken cries of a Child are more pleasing then the eloquent speech of a Servant. Sometimes the Children of God have not the Spirit of prayer as at other times; and then they must do as Ezechias did, they must mourn as a Dove, and chatter as a Swallow: and as Moses at the Red-sea, he cried, and the Lord heard his prayer, though he spake never a word: so in Romans 8. The Spirit teacheth us to sigh and groane.

When we cannot pray, we must strive with our selves against unbelief, and deadnesse of heart, by all meanes possible. Sighs and groans are prayers to God, My groanes and my sighs are not hid from thee, saith the Prophet David. And so in Lament. 3. 56. The Church being in distresse, saith she, Thou hast heard my voice, hide not thine ear at my breathing. Sometime the Children of God can onelyonly sigh, and breath, and groane to God; for there is such a confusion in their thoughts, they are so amazed at their troubles, they are so surprized that they cannot utter a distinct prayer, and then they sigh, and breath, and groane, they help themselves one way or other. If thou be a Child of God, though thou be opprest with grief, yet cry, and groan to God, strive against thy grief all thou canst: and though thou canst not crie distinctly, yet mourn as well as thou canst, and God knowes the groanes of his own Spirit, and those cries are eloquent in his eares, they pierce Heaven. But this being but supposed as a ground, The third Observation is,

As God conveys all blessings by prayer,

And Gods Children have a Spirit of prayer:

So Gods Children desire the prayers of others, and it is the duty of others to pray for them. You also helping by your prayer for us.

Christians ought to help one another by prayer.

The holy and Blessed Apostle was sure of Gods love to him, and of his Doct. Christians ought to help one another by prayer.care of him; yet notwithstanding he was as sure that God would use both the prayers of himself and others to continue this his goodnesse to him, and therefore the greater faith, the greater care of prayer; and where there is no care of prayer either of our own or of others for us, there is no faith at all.

There is an article of our faith which I think is little believed, thought it be said over-much, and heard often, yet it is little practised, I believe the communion of Saints. Is there a Communion of Saints? wherein doth this Communion stand? among many other things in this, that one St. prayes for another.

This is one branch of the Communion of Saints, as they communicate p. 192in priviledges: for they are all the sons of God, they are all heirs of heaven, they are all members of Christ, they are all redeemed by the blood of Christ; and so all other priviledge… belong to all alike: as there is a communion in priviledges, so there is a communion in duties one to another, one prayes for another, there is a mutuall entercourse of duty: and those that truly believe the communion of Saints, do truly practise the duties belonging to that blessed society, that is, they one pray for another. I meane here on earth: here we have a command, here we have a promise, here we have mutuall necessities, I have need of them, and they have need of me, we have need one of another.

In heaven there is no such necessity; yet there may be (as Divines grant) a generall wish for the Church; because the Saints want their bodies, and A general desire in Heaven.because they want the accomplishment of the elect.

Where there is want of happinesse, there will be a generall desire that God would accomplish these daies of sin; but for any particular necessities of ours, they cannot know them. Abraham hath forgotten us, and Israel knows us not. There is a communion of Saints, and this blessed communion and society trade this way in praying for one another. God commands that we should pray one for another.

Every Christian is a Priest, and a Prophet: now the Priests duty was to pray, and the Prophets duty was to pray. Now as the Priest carried the tribes on his brest, onelyonly to signifie that he had them in his heart, and that he was a type of Christ who hath us in his heart alway in heaven to make intercession for us; so in some sense every true Christian is a Priest, he must carrie the Church and people of God in his heart, he must have a care of others, he must not onelyonly pray for himself, but for others, as he himself would have interest in the Common prayer, Our Father, as Christ teacheth us. Not that a Christan may not say, My Father, when we have particular ground and occasion to go to God; but Chrst being to direct the Church of God, he teacheth us to say, Our Father: there is therefore a regard to be had by every true Christian of the estate of others.

The reason is, Gods Children sometimes cannot so well pray, though Reason. Gods children cannot so well pray for themselves sometimes.they have alway a spirit of prayer, that they can groane to God, yet in some cases they cannot so well pray for themselves; as in sicknesse. Affliction is a better time to pray in then sicknesse: for affliction gathers and unites the spirits together, it makes a man more strong to pray to God; but sicknesse distempers the powers of the soul: it distempers the instruments that the soul works by, it distempers the animall spirits which the understanding As in sicknesse.useth: they are inflamed, and distempered, and confused. Now the spirits that are the instruments of the soul being troubled with sicknesse, sicknesse is not so fit a time for a man to pray for himself (though God hear the groanes of his Spirit, as David saith, My sighs are not hid from thee: yet notwithstanding it is good at this time to send for those that can make a more distinct prayer, (though it may be they be great Christians) therefore saith-Saint James James, 5. 13, 14. Is any man afflicted, let him pray: is any man sick, let him send for the Elders of the Church, and let them pray for him; not that he is not able to pray for himself, but let them help by joyning together with him to God, And the prayer of faith shall save the sick, and the Lord shall raise him up.

Nay, I add more, (for the illustration of the point) it is so true that God regards the prayers of one for another, that he regards the prayer of weak p. 193ones, for grand ones, great Christians are helped by mean ones: yea, Pastors are helped by the people, St. Paul a man eminent in grace and place, a grand Christian, and for place an Apostle, yet he was helped by the prayers of the weak Corinthians: so that a weak Christian in grace and place, may help a greater Christian then himself both in grace and in place. Parents are helped by the prayers of their Children: Magistrates by those that are under them, the rich are helped by those that are poore, the Ministers by the prayers of the people, You helping by your prayers. The prayers of the people prevail for the Ministers: for though there be a civill difference which shall all end in Death, yet notwithstanding in the Communion of Saints, there is no difference. A poore man may be rich in faith, as St James saith, and one may have as much credit in the Court of heaven as another. As St. Austin saith well, God hath made the rich for the poor, and the poor for the rich: the rich to relieve the poor, and the poor to pray for the rich: for herein one is accepted for another.

St. Paul stands much upon the vertue, and efficacy of the prayers of the People to pray for the Ministers.Corinthians, for himself a great Apostle. And so in Rom. 15. I beseech you for the love of Christ, and for the blessed work of the Spirit, strive by Prayer together with us. As ever you felt Christ do good to you, and as ever you felt the efficacy of the Spirit, strive with God, wrastle by prayer for me; and so in every Epistle he begs their prayers.

And Ministers need the prayers of people to God, as well as any other, or rather more; for as God conveys much good to others by them, so Satan malignes them more then other men: Aime not at small nor great, but at the King of Israel, pick out him: so the Devill aimes not at small nor great, but at the Guides of Gods people, at the Leaders of his armie. I will smite the Shepherd, and the sheep shall be scattered.

Therefore pray for them, that they may have abilities, that they may have parts and gifts, and that they may have a willing mind, a large For what to pray for them.heart to use them, that they may have successe in using them, that they may have strength of the outward man, that they may have protection from unreasonable men; Pray for us, that we may be delivered from unreasonable, and absurd men, 2 Thessalonians 3. Absurd men; for none but absurd men will wrong those that God conveys so much good by, as he doth by the Ministery: it is their lot to be vexed with such men oft-times, and therefore pray for us.

What is the reason of this, that mean Christians may help great Christians by their prayers?

God will have it thus: great Christians have not the Spirit of prayer alike at all times (though it be supposed they have it, yet) the more help Reason. Christians … not the Spirit of prayer all times a like.there is, the more hands are put to the work, the sooner it is dispatched. As in the removing of a burden, the more joyn together, the sooner it is remoed; and so in the drawing of any thing, the more hands, the speedier dispatch.

So when we would draw blessings from heaven, the more prayers there be that offer violence to God, the more we draw from him. If it be a judgment that hangs over our heads, the more there be that labour to put away the judgment by prayer, & to remove the cloud that hangs over our heads, the sooner it passeth by: many help much, as many brands make a great fire; and many little rivers running into a common channell, p. 194they make the river swell greater: so prayer is strong when it is carried by the spirits of many: yea, those that are not (perhaps) so well experienced.

But, as I said, sometimes men not only great in place, but great in grace, need the help of others; the Spirit of prayer is not in a like measure in them, sometime they are too secure, sometime they are too presumptious, sometime too negligent and carelesse in stirring up the Grace of God in them, sometime they are prone to be lifted up too much, sometime to be cast down too much.

If this be so, what a benefit is this then to have the help of others? when oft-times a man meaner in gifts may have as great a measure of the Spirit of prayer as another.

Prayer it is not a work of gifts, but of grace: it is a work of a broken heart, of a believing heart.Prayer not a work of gifts, but of Grace.

And in prayer there be diverse gifts which are far more eminent in one then in another, yet all excellent good in their kind: some have the gift to be fluent, to be large in words, in explication of themselves: some men have not so much in that, but they have a broken heart: some again Diverse gifts in Prayer.have it in zeal, and earnestnesse of affections: so that there is something in the very action of prayer which helps in many: one helps with his ability, with his large gift of Speech: another with his humble and broken spirit: another with his zeal and ardencie to wrastle, and strive with God to get a blessing.

Moses was a man of a stammering tongue, and yet Moses was a man for prayer: Aaron and Hur were silent, and were fain to hold up his hands, but Moses must pray, and yet Moses was no man of eloquence, and he pretends that for his excuse when he was to go to Pharaoh.

Therefore it is a matter of the heart, a matter of grace, of humilitie, of strong faith, and not a matter of words, though that be a speciall gift too.

God will have it thus in his wise dispensation, because he will have every man esteemed, and because he will have no man to be proud, he will Reason. To humble great Christians.humble his own to let them know that they stand in need of the prayers of the weakest. Every man in the Church of God hath some gifts, that none should be despised: and none have all gifts, that none should presume over-much and be proud. In the Church of God, in the Body of Christ there is no idle member: in the communion of Saints there is none unprofitable, every one can do good in his kind.

God will have this, because he will have none despised. It was a fault in St. Jame's time, The brother of high degree did despise the brother of low Reason. To raise up we… Christiansdegree, that is, the rich Christians despised the poore Christians: but saith Saint James, Hath not God chosen the poore in the World, rich in faith? Now faith is the ground of prayer. It is a fault in all times, men have swelling conceits against the meaner sort, and undervalue them. God will not have it so, he will have us see that we stand in need of the meanest Christians, and by this he will raise up the dejected spirit of weak Christians.

What a comfort is it then, that I should be able to help the greatest man in the World? that he should be beholding to me for that duty? So it abaseth the greatest, that they stand in need of the meanest p. 195and it raiseth the meanest, that the greatest are helped by them, and it knits all into a sweet communion. For when a great Christian shall think, yonder poore Christian, he is gracious in the Court of heaven, howsoever he be neglected in the world, he may do me good by his prayers; It will make him esteem and value him the more, and it will make him value his friendship; he will not disparage him, he will not grieve the spirit of such a one whose prayer may prevail with God, and draw down a blessing for him. We see here the Corinthians help the Apostle by their prayers.

You see the reason of it, that God will knit Christians together: and humble them that think themselves great, and that he might comfort every mean Christian.

Therefore let no Christian slight his own prayers, no not those that Use. Let no man slight his own prayers.are young ones. That great divine Paulus Phagius, who was a great Hebrecian in his time, and one that helped to restore the Gospel in England: it was a good speech of him, he was wont to say: I wish the prayers of younger Scholars; for their souls are not tainted with sin, and God often hears the poore young ones (that are not tainted, and soiled with the sins of the World, as others are) sooner then others, a weak Christian that hath not a politick head, and a divellish spirit; meaner persons that are but young ones, they have more acquaintance (many times) with God then others; despise not the prayer of any. And let none despise his own prayer. Shall I pray to God (will some say?) I pray do you pray for me. Why dost thou not pray for thy self? I am unworthy. Unworthy? dost thou so basely esteem of it, when God is not onelyonly willing that thou shouldest pray for thy self, but requires thee to pray for others? hast thou so base an esteem of this incense? Let my prayers be directed in thy sight as incense, saith David. God esteemes this as odour, and wilt thou say, I am not worthy? abase not that which he hath vouchsafed so to honour. God esteemes so highly of it, that he will not only hear thy prayers for thy self, but for others.

Again, there is no pretence for any man to be idle in the profession of Religion. Thou hast not riches, thou canst not give, thou hast not place, Use 2. None to be idle in the profession of religion.thou canst not shew countenance to others; but if thou be a Child of God, thou hast the Spirit of prayer, the Spirit of Adoption, the Spirit of a son in thee, which enables thee to pray for thy self and others: there is no Christian but he may do this; you also helping together by your prayers for me.

The fourth and last observation out of these words is, that

Prayer is a prevailing course with God.

It prevailes for the removing of ill, or for the preventing of ill, or for the Doct. 4. Prayer prevails with God.obtaining of good; I shall be delivered, I shall be continued in the state of deliverance, but yet you must pray, your prayers will obtain and beg this of God.

Prayer is a prevailing course, because, as I said, it is obedience to Gods order: he bids us call upon him, and he will hear us; prayer binds him with Reas. 1. It is obedience to Gods order,his own promise: Lord, thou canst not deny thy self, thou canst not deny thy promise, thou hast promised to be near all those that call upon thee in truth: and though with much weaknesse, yet we call upon thee in truth, therefore we cannot but be perswaded of thy goodnesse that thou wilt be near us: so it is a prevailing course, because it is obedience to Gods order.

p. 196And it is a prevailing course, because likewise it sets God on work. Reason 2. It sets God on work.Faith, that is in the heart, and that sets prayer on work (for prayer is nothing but the voyce of faith, the flame of faith, the fire is in the heart and spirit, but the voyce, the flame, the expression of faith, is prayer, faith in the heart sets prayer on work) what doth prayer? that goes into heaven, it pierceth heaven, and that sets God on work: because it brings him his promise, it brings him his nature. Thy nature is to be Jehovah, good and gracious, and merciful to thine, thy promise is answerable to thy nature, and thou hast made rich and precious promises. As faith sets prayer on work, so prayer sets God on work, and when God is set on work by prayer (as prayer must needs bind him, bringing himself to himself, bringing his word to him: every man is as his work, and his word is as himself) God being set on work, he sets all on work, he sets heaven and earth on work, when he is set on work by prayer, therefore it is a prevailing course; he sets all his attributes on work for the deliverance and rescue of his Church from danger, and for the doing of any good, he sets his mercy and goodnesse on work, and his Love, and whatsoever is in him.

You see then why it is a prevailing course, because it is obedience to God, and because it sets God on work, it overcomes him which overcomes all, it overcomes him that is omnipotent. We see the woman of Canaan, she overcame Christ by the strength that she had from Christ. And Moses he overcame God, Let me alone, why dost thou presse me? Let me alone. It offers violence to God, it prevails with him, and that which prevails with God, prevails with all things else: the prayer of faith hath the promise: The prayer of a righteous man (in faith) it prevails much, saith St. James. Consider now, if the prayer of one righteous man prevail much, what shall the prayer of many righteous men do? as St. Paul saith here, my prayers and your prayers being joyned together must needs prevail.

For instances, the Scripture is full of them, how God hath vouchsafed Instances of prevalencie of prayer.deliverance by the help of prayer. I will give but a few instances of former time, and some considerations of later time.

For former times, in Exod. 17. you see when Amaleck set upon the people, Moses did more good by prayer then all the army by fighting; as long as Moses hands were held up by Aaron and Hur, the people of God prevailed, a notable instance to shew the power of prayer. In 2. Chron. 14. Asa prayed to God, and presseth God with arguments, and the people of God prevail. In 2. Chron. 20. there you have good King Jehosaphat, he prayes to God, and he brings to God his former experience, he presseth God with his covenant, with his nature, and the like arguments spoken of before: and then he complaines of their necessity, Lord, we know not what to do, our eyes are towards thee. And Gods opportunity is when we are at the worst, and at the lowest, then he is near to help, We know not what to do, but our eyes are towards thee, saith that blessed King, and then he prevailed.

So the Prophet Isay and Hezechias, they both joyn together in prayer to God, and God heard the Prophet, and the prayer of the King, they spread the letter before the Lord, and prayed to God when Rabshakeh rayled against God, and they prevailed mightily.

Hester was but a woman, and a good woman she was, the Church was in extremity in her time, she takes this course, she fasted and prayed, she and her people, and we see what an excellent issue came of it the confusion of proud Haman, and the deliverance of the Church. In Act. 12. Herod p. 197having good successe in the beheading of James, being flushed with the blood of James, he would needs set upon Peter too: the Church fearing the losse of so worthy a pillar, falls to praying; see the issue of it, God struck him presently. Wo be to the birds of prey, when Gods Turtle mourns! when Gods Turtle, the Church mourns, and prayes to God, wo be to those birds that violently prey on the poor Church! Wo be to Herod, and all bloody persecuting Tyrants! wo be to all malignant despisers of the Church, when the Church begins to pray! For though she direct not her prayers against them in particular, yet it is enough that she prayes for her self, and her self cannot be delivered without the confusion of her enemies: you see these instances of old.

I will name but some of later times, what hath not prayer done? Let us not be discouraged: prayer can scatter the enemies, & move God to command the winds, and the waters, and all against his enemies. What cannot prayer do, when the people of God have their hearts quickned, and raised to pray? Prayer can open heaven, prayer can open the womb; prayer can open the Prison, and strike off the fetters, it is a pick-lock. We see in Act. 16. when St. Paul was cast in Prison, he prayed to God at midnight, and God shakes the foundations of the Prison, and all flies open. So St. Peter was in Prison, he prayes, and the Angel delivers him. What cannot prayer do? it is of an omnipotent power, because it prevails with an omnipotent and almighty God.

Oh that we were perswaded of this! but our hearts are so full of Atheisme naturally, that we think not of it: we think not that there is such efficacy in prayer: but we cherish base conceits, God may if he will, &c. and put all upon him, and never serve his providence and command, who commands us to call upon him, and who will do things in his providence, but he will do them in this order; we must pray first to acknowledge our dependance upon him. If we were throughly convinced of the prevailing power of prayer, what good might be done by it, as there hath been in former times? certainly, we would beg of God above all things the spirit of supplication. And if we have the spirit of prayer, we can never be miserable: if a man have the spirit of prayer, whatsoever he want he causeth it from heaven, he can beg it by prayer: and if he want the thing he can beg contentation, he can beg patience, he can beg grace, and beg acquaintance with God: and acquaintance with God it will put a glory upon him.

It is such a thing as all the world cannot take from us, they cannot take God from us, they cannot take prayer from us: if we were convinced of this we would be much in prayer, in private prayer, in publick prayer, for our selves, for the Church of God.

The Church of God now abroad, you see, is in combustion: if the To pray for the Church abroad.Spirit of God in any measure and degree be in our breasts, we will sympathize with the state of the Church. We wish them wel it may be: but wishes are one thing, and prayer is another: doest thou pray for the Church? if we could pray for the Church it would be better: we should do more good with our prayers at home, then they shall do by fighting abroad: as Moses did more good in the mount by prayer, then they did in the valley by fighting: undoubtedly it would be so.

We may fear the lesse successe the spirits of men are so flat p. 198and so dead this way. The time hath been not long since that we have been stirred up more to pray, upon the apprehension of some fears, to pray with earnestnesse and feeling, expressing some desire in wishing their welfare: but now a man can hardly converse with any that have so deep an apprehension as they have had in former times.

Now therefore, as we desire to have interest in the good of the Church, How to present the Church in our prayers to God.so let us remember to present the estate of the Church to God. And let us present the Church of God to him as his own, as his Turtle, as his Love.

You know when they would move Christ, they tell him, Him whom thou lovest, is sick: Lazarus whom thou lovest. So, Lord, her whom thou lovest, the Church, whom thou gavest thy Son to redeem with his blood; the Church to whom thou hast given thy Spirit to dwell in: the Church wherein thou hast thy habitation amongst men: the Church that onelyonly glorifieth thee, and in whom thou wilt be eternally glorified in heaven, that Church is sick, it is weak, it is in distresse, it is in hazard.

Let us make conscience of this dutie, let us help the Church with our prayers. Saint Paul saith, I shall be delivered, together with the help of your prayers. Without doubt the Church should be delivered, if we had the grace to help them with our prayers. And God will so glorifie the blessed exercise of calling upon him, that we (I say) shall do more good at home, then they shall do abroad: let us believe this, it is Gods manner of dealing.

In the book of Judges, in that story of the Benjamites, concerning the wrong done to the Priests concubine: the rest of the Tribes of Israel, when they set on the Benjamites, they asked counsell of God twice, and went against them, and were discomfited: but the third time they come to God, Judg. 20. 26. Then all the Children of Israel came to the house of the Lord, and wept, and sat there before the Lord: and fasted that day till the evening. They thought because they had a good cause, they might without fasting and prayer, and without seeking to the Lord prevail, and therefore they went against them twice, and were shamefully foiled to their great losse: but when at the last they came and humbled themselves before God, and fasted, end enquired of God the cause of that ill, after that they had a glorious victory.

Christ tells his Disciples, that there were some kind of Divells that will not be cast out but by fasting and prayer: so there are some kind of miseries, some kind of calamities, some kind of sins, that will not be overcome, and which God will not deliver the Church from but by fasting and prayer.

And so for private Christians, they have some sins that are master-sins, personall sins; it is not a slight prayer, and a wish that will mortifie them, there must be fasting and prayer, and humiliation, and that way those divells are cast out. I would we were perswaded of it that it is such a prevailing thing, holy prayer, to help our selves in sin; and to help us in misery, to help the Church of God.

Well, since the prayers even of the meanest Christians are so prevailing, Use. Not to grieve the spirit in any.let us learn to respect them; for, as they can pray, so their prayers will prevail. And take heed we grieve not the Spirit of God in any poor Saint, that so they may pray for us with willingnesse and cheerfulnesse. do but consider what a blessing it is to have a stock going, to have our part p. 199in the common stock, as there is a common stock of prayer in the Church, every Christian can pray, and pray prevailingly. What a blessing is it to be a good Christian, to have a portion in the prevailing prayers of others? That when a man is dead and dull, and unfit himself, this may comfort him that others have the spirit of zeal, and will supply his want, it is a blessed thing. Let us consider the excellency of this duty of prayer, from the prevalency of it, to whet us on to the exercise of it. It is a happinesse to have a part in it, it is a blessing whereby we can do good to others, we can reach them that are many hundred miles off, those that be at the farthest end of the world: when we cannot reach them otherwaies we can reach them by prayer: we cannot speak to them, they are far off, but we can speak to God for them, and he can convey that good to them that we desire, what a blessed condition is this?

But some man may say, How shall I know that I can pray, that I am Quest. How to know whether our prayers help the Church.in a state to help the Church of God, and to prevail for it by my prayers?

I answer, First of all thou shalt know it if thou be as willing to help otherwise if thou canst, as well as by prayer. St. James speaks in his time Answ. 1. When we help them otherwise as we are able.of certain men that would feed the poore people of God with good words; Now good words are good cheap, but they will do nothing, they will buy nothing, they will not cloath, nor feed. So Saint James tells them, that that is but a dead faith.

So there are a company that will onelyonly pray for the Church when they are able to do otherwaies, when they have countenance, and estate, and riches, and friends, and place, and many things that they might improve for the good of others, and for the good of the Church. Some will be ready to say, I pray for the Church, and I will pray: I, but art thou not able to do somewhat else? St. Paul when he wishes them to pray for him, he means not onelyonly prayer, but that duty implies to do all that they pray for, to help their prayers, or else it is a mocking of God. If thou pray aright for the Church, thou art willing to relieve them; if thou pray for thy friend, thou art willing to help him, and succour him: if thou pray for any, thou art willing to countenance them. That is one tryal; which discovers many to be hypocrites: if their prayers were worth any thing, and the times stood in need of them, it is likely they should not have them, because they only give good words, and nothing else.

Again, he that is in a state of prayer, he must be such a one as must relinquish in his purpose all wicked, blasphemous, scandalous, unthrifty To leave evit courses.courses whatsoever, he that purposeth to please God, and to have his prayer accepted of God, he must leave all. For, as the Psalmist saith, If I regard iniquity in my heart, the Lord will not hear my prayer. For a man to come with a petition to God, with a purpose to offend him, is to come to practise treason in the presence Chamber. To come into the presence of God, and to have a purpose to stab him with his sins. Doest thou purpose to live in thy filthy courses, in thy scandalous evill course of life, to be a blasphemer, a swearer, and yet dost thou think that God will hear and regard thy prayer? If I regard iniquity in my heart, the Lord will not hear my prayer. That is another thing that thou mayest know it by, whether thou be in such an estate as that thou mayest pray successefully for thy self, and for others.

In Prov. 28. there is a third discovery, He that turnes his eare from hearing p. 2003. To hearken to Gods Word.the law, even his prayer shall be abominable. Thou mayest know it by this, if thou be in such an estate as that God will regard thy prayers for thy self or for others, that they may be prevailing prayers; how standest thou affected to Gods Truth, and Word? how art thou acquainted with the reading of the Scriptures, and with hearing the blessed Word of God unfolded and broken open by the blessed Ordinance of God? How doest thou attend upon God? Wouldest thou have him who is the great God of heaven and earth to hear thee, and to regard thee, when thou wilt not hear, and regard him? thou wouldest have him to regard thy prayers, and thou regardest not him speaking by the Ministery of his Word: thou despisest his ordinance which he hath left with thee: he hath left thee the mysteries of his Word, and thou regardest them not, but spendest thy time altogether either about thy calling, or about some trifling studies, and neglectest the main, the soul-saving truth: will he hear thy prayer? No, saith the Wise man, He that turnes his eare from hearing the Law, that mans prayer shall be abominable.

Since prayer is so prevailing a thing, so pleasing to God, so helpfull to the Church, and so helpfull to our selves, who would be in such a case An ill condition not to be able to pray.that he cannot pray, or if he doth pray, that his prayer should be abominable, that God should turn his prayer into sin? It is a miserable case, that a man lives in that is in league with sin, that allowes himself in any wicked course, in rebellion to Gods Ordinance: such men are in such a state that God doth not regard their prayers for themselves or for others. Some do so exalt and lift up their pride against God, that they do not regard the very Ordinance of God: no not while they are hearing it, but set themselves to be otherwise disposed at that very time. How can such expect that God will regard them. This shall be sufficient to presse that point: saith Saint Paul, I shall be delivered by your prayers.

God will deliver the Ministers by the peoples prayers.

God will be good to the Ministers for the prayers of the people. This concerns us that are Ministers; Prayer is prevailing even for us. And as it is our duty to give our selves to Preaching and Prayer, so it is the peoples duty to pray for us likewise, and for these particulars, as I named.

To pray for ability.What to pray for for the Ministers.

To pray for a willing mind to discharge that ability.

To pray for successe of that discharge: for we must be able to Preach to the people of God, and we must be willing, and there must be successe. It doth much discourage Gods people, and those that are Ministers, when they find no successe of their labours. Isai. 49. saith the Prophet, I have laboured in vain: Elias was much discouraged in his time, and Isaiah and Elias were good men, yet they were much discouraged; they saw little fruit of their labour. Therefore let us help the Ministers with our prayers in this respect, that God would enable them: that God would enlarge their hearts with willingness. For there are many that are of ability, but they are so proud, and so idle, that they think themselves too good to Preach to them, whom God and the Church hath called them to bestow their labours on: they have ability, but they want a large heart. And those that have both ability and a large heart, they want successe, they see little fruit: because the people pray not for them, and they perhaps are negligent in the duty themselves, their labours are not steeped in prayers.

Again, a fourth thing that we ought to pray for for them, is strength p. 201and ability of the outward man, and all that fear God, and have felt the benefit of the Ministery, they do this, and God doth answer it.

Likewise to pray for protection and deliverance from unreasonable men, to pray for strength of spirit, and likewise for protection: For, as St. Paul saith, 2 Thess. 3. All men have not faith. Pray for us, that we may be delivered from unreasonable, absurd men: All have not Faith. Men that believe not Gods truth, that believe not Gods Word, that are full of Atheisme, full of contempt and scorn, they are absurd men; though they think themselves the witty men of the world, yet they are unreasonable, and absurd men; pray for us, that we may be delivered from unreasonable men.

Likewise from him that is the head of wicked men, the Devil. He sees that the Ministers they are the Standard-bearers, they are the Captains of Gods Army, they stand not alone, and they fall not alone, many others fall with them. There is no calling under heaven by which God conveyes so much good, as by the dispensation of his Ordinance in the Ministery, therefore we should help them by our prayers. There are no men better if they be good, nor none more hurtfull if they be bad, none worse; As Christ saith, They are the salt of the earth, to season the unsavory world, and if the salt have lost the savour, it is good for nothing but to be cast on the dunghill. Therefore pray that God would deliver them from the Devil, who malignes them, they are the Butt of his malice, by his instruments.

There are many that come to hear the Word to carpe, and to cavil, and to sit as Judges to examine, but how few are there that pray for the Ministers? and surely, because they pray not, they profit not: If we could pray more, we should profit more: I beseech you in the bowels of Christ, put up your petitions to God, that God would teach us (that are inferiour to you in other respects, setting aside our calling) that we may teach you, that we may instruct his people. As John Baptist saith, The friends of the Bride learn of the Bridegroom, what to speake to the Spouse: so we learn from prayer, and from reading, we learn from Christ what to teach you. If you pray to God to teach us that we may teach you, you shall never go away without a blessing.

And therefore, as I said, we see how the Apostle desires the Romans to strive and contend with him in prayer: he useth all protestations, and obtestations, For the love of Christ and of his Spirit, &c. And, pray for us, that the Word may have a free passage, and be glorified. In every Epistle still he urgeth, pray for us. The blessed Apostle was so heavenly-minded, that he would neglect no help that might further him in the Ministery. So if we have Christian hearts, we will neglect no helps, not the help of the meanest Christian that we are acquainted with; when he that was a great Apostle saith, Pray for us, strive in prayer for us, he prayes for the help of others prayer. So, the more gracious we are, and the nearer to God, the more we understand the things of God, the more carefull we shall be of this Christian duty of prayer, for the Ministers, and for our selves, and others. Upon this ground, that it is Gods Ordinance, and there is nothing established by God that shall want a blessing. Therefore if we have faith, we will pray, the more faith, the more prayer: the greater faith, the greater prayer; Christ had the greatest faith, and he prayed whole nights together. St. Paul was mighty in faith, he was mighty in prayer: where there is little faith, there will be little prayer: and where there is no faith, there will be no prayer. You also helping together by prayer for us.

p. 202Mark the heavenly Art of the Apostle, he doth here insinuate, and inwrap an exhortation by taking it for granted that they would pray for him. It is the most cunning way to convey an exhortation, by way of taking it for granted, and by way of encouragement. The Lord will deliver me: he doth not say, therefore I pray help me by your prayers; but the Lord will deliver me if you help me, and I know I shall not want your prayers: he takes it for granted that they would pray for him: and granted truths are the strongest truthes. It is the best way to encourage any man, if we know any good in him, to take it for granted that he will do so: and so I shall be delivered, you helping together by your prayers.

That for the gift bestowed upon us by the meanes of many persons, thanks may be given by many on our behalf.

After he had set down the means that God would convey the blessing by (which was prayer) then he shewes the end, why God would deliver him by prayer; For the gift of health and deliverance bestowed upon me, by the means of many prayers of many persons: Likewise thanks shall be given by many on our behalf: that is, on my behalf yea, as many shall be ready to thank God for my deliverance and health, as before many prayed to God for it: so that in this regard, God in love to his own praise and glory will deliver me by your prayers, because he shall gain praise, and praise of many.

That for the gift bestowed, &c.

And first, for the words somewhat.

(For the gift bestowed on us.) Deliverance and health is a gift, Charisma, a Health a gift.free gift. If health be a gift, what are greater things? they are much more a free gift, if daily bread be a gift, certainly eternal life is much more a gift, The gift of God is eternal life, Rom. 6. ult.

Away with conceit of merit: if we merit not daily bread, if we merit Against merit.not outward deliverance, if we merit not health, what can we do for eternal life? It is a doting conceit, a meer foolish conceit then to think that the begger merits his Almes by begging (prayer being the chief work we do) what doth the begger merit by begging? begging it is a disavowing of merit. Health you see here it is a gift bestowed by prayer, that for the gift bestowed upon us, &c.

Things come to be ours, either by contract, or by gift; if it be by contract, then we know what we have to do: if it be by gift, the onelyonly way to get a thing by gift, is prayer: so that which is gotten here by prayer, it is called a gift, not onelyonly a gift for the freenesse of it, but because health and deliverance out of trouble, is a great and special gift. For, as it seemes, St Paul here was desperately sick, (I rather incline to that then any other deliverance) I received the sentence of death, &c.

Is not health a gift? Is it not the foundation of all the comforts of this All other blessings uncomfortable without health.life? what would riches comfort us? what would friends comfort us? bring all to a sick man, alas, he hath no relish in any thing, because he wants the ground of all earthly comforts, he wants health. Therefore you know the Grecians accounted that a chief blessing; if they had health they were contented with any estate. A poor man in a mean estate with a little competency, is more happie, then the greatest Monarch in the world that is under sicknesse and paine of body.

Health it is comfort it self, and it sweetens all other comforts.

Therefore it is a matter that especially we should blesse God for, both p. 203To blesse God for health.for preventing health, God keeps us out of sicknesse, and likewise for delivering us out of it: for both are like favours: & they that have a constant enjoyment of their health, should as well praise God as they that are delivered out of sicknesse. It is Gods goodnesse that they do not fall into sicknesse. There is the ground of sicknesse in every man: though he had no outward enemy in the world, yet God can distemper the humours, and when there is a jar and disproportion in the humours, then followes a hurting of the powers, and a hindering of the actions, &c. We should blesse God for the continuance of health, it is a special gift. For the gift bestowed.

(By the meanes of many persons.) God bestowed health on Saint Paul, but it was by the meanes of many prayers of many persons. Would not God have bestowed health upon Saint Paul, if he had not had their prayers? Quest.Yes doubtlesse: but yet notwitstanding when there are many prayers they Answ.prevail much more; many streames make a river run more strongly, and so many prayers prevail strongly. Health is such a blessing as may be begged by others.

Therefore it is a good thing in sicknesse, and in any trouble, to beg the To beg the prayers of others in sicknesse.the prayers of others, that they may beg health and deliverance of God for us. The good Corinthians here, they pray Saint Paul out of his trouble. And God so far honours his Children, even the meanest, that they are a meanes to beg health and deliverance for others, even to pray them out of this or that trouble.

And what a comfort and encouragement is this, that a Christian hath so many factors for him? he hath all the Saints in the world that say, Our Father, praying for him. He must needs be rich that hath a world of factors, Comfort from the prayers of others.that hath a stock going in every part of the world. A Christien hath factors all the world over, he is a member of the mysticall body, and many prayers are made for him, it is a great comfort.

And it is a great encouragement for us to pray for one another, considering that God will so far honour us. St. Pauls health here it was a gift by the prayers of many.

But thou wilt object, I am a weak Christian, a sinful creature, what Object.should God regard my prayers? Alas, my prayers will do you little good.

Yes, they will do much, not onelyonly for thy self, but for others: what are Sol.prayers? are they not incense kindled by the fire of the blessed Spirit of God? Are they not in themselves good motions, stirred up by the Spirit? themselves in their nature are good, though they be imperfect, and stayned. The Spirir that stirs them up is good, the good Spirit of God. We know not how to pray, but the Spirit teacheth us. The Mediator through whom they are offered, who mingles his odour with them, Revel. 8. 3. He is the Angel, that mingleth odours with the prayers of the Saints, and makes them acceptable to God. The person likewise that offers them is good: what is he? …? is he not Gods Child? do not parents love tohear the voyce of their Children? if therefore the person be good (though weak) and the prayer be good, and the Spirit good, and the Mediatour so good, then let no man be discouraged, not onelyonly to pray for himself, but to pray for others. God would hear the Corinthians, (though they were stained with Schisme, and with other weaknesses,) they were none of the most refined Churches that Saint Paul wrote to, as we may see in the first Epistle, yet saith Saint Paul, my health and deliverance is a gift, and a gift, p. 204by the prayers of many, weak and strong joyning together.

It is the subtilty of Satan, and our own hearts joyne with him in Object.the temptation: What should I pray? my conscience tells me this and that.

Doest thou mean to be so still, then indeed, as it is, Psal. 66. If I regard iniquity in my heart, the Lord will not heare my prayer: but if thou have repented Answ.thee of thy sins, and intenedst to lead a new life for the time to come, God will heare thy prayers, not onelyonly for thy self, but for others: God will bestow gifts upon others, by meanes of thy prayers.

To go on,

Thanks may be given by many persons.

Gods end in delivering St. Paul by prayer, was that he might have many thanks for many prayers, when they were heard once, that thanks may be given by many [on our behalfe,] that is, because we are delivered, and restored to health, and strength again, to serve the Church as we did before: you see here how

Prayse follows prayer.

Many prayers, and then many praises, these follow one another; Indeed Obser. Praise followes prayer.this is Gods order; and we see in nature, where there is a receiving there is a giving. We see, the earth, it receives fruit, it yields fruit, as Christ saith of the good ground, sixty-fold, many-fold. You see bodies that receive the Sun, they reflect their beams back to the Sun again.

The streams as they come from the Sea: so by an unwearied motion they return back again to the Sea. And men do eate the fruit of their own flocks, they reap the fruit of their own Orchards and Gardens. In nature, whatsoever receives, it returns it back again. The influence and light that those heavenly bodies, the stars, and the Planets, &c. have from the Sun, who is the chiefe light of all, they bestow it upon the inferiour bodies: you see it in nature, much more is it in grace: what we receive from God by gift, obtained by prayer, he must have the praise for it, many prayers, many praises. As soon as ever a benefit is received, presently there is an obligation, a natural obligation, and a religious obligation, upon the receipt of a benefit, there must be some thought of returning something presently.

It teacheth us, what a horrible sin ingratitude is: It is the grave of all Gods blessings, it receives all, and never returns any thing back again. Ingratitude a horrible sin.As those Lepers, they never came back again to thank Christ, but only the tenth, a poore Samaritan. Men are eager to sue to God, restlesse till they have that they would have, but then they are barren and unfruitfull, they yield nothing back again. After prayer there must be praise and thanksgiving. It condemneth our backwardnesse, and untowardnesse in this kind; like little Children, they are ready to beg favours, but when they come to thanksgiving, they look another way, as if it were irksome to them: So it is with our nature, when we go about this heavenly duty, we give God a formall word or two, Thanks be to God, &c. But we never work our hearts to thankfulnesse. That thanks may be given

By many.

As the prayers of many are mighty with God to prevail, so likewise Praise of many acceptable.the praises of many are very grateful and acceptable to God. Even as it is with instruments; the sweetnesse of musick ariseth from many instruments, and from the concord of all the strings in every instrument: when every instrument hath many strings, and all are in tune, it makes p. 205sweet harmonie, it makes sweet concord. So when many give God thanks, and every one hath a good heart set in tune, when they are good Christians all, it is wondrous acceptable musick to God, it is sweet incense, more acceptable to God then any sweet favour, and odour can be to us. That is one reason why God will have many to pray to him, that he may have many praises.

God doth wondrously honour concord, especially when it is concord in praising of him. It is a comely thing for Brethren to live in unity, as it is, Psalme 131. If to praise God be a comely thing, and if concord be a comely thing, then when both meet together, it must needs be wondrous beautifull, and wondrous acceptable to God, when many brethren meet and joyn to praise God. Therefore it is said, Act. 2. in the Churches new conversion, they met all together as one man, they were of one heart and one soul, and they were given to prayer, and to praising of God; a blessed estate of that beginning Church, they were all as one man, of one heart, of one spirit, of one soul.

As the blessed Angells, and blessed spirits in heaven, they all joyn together, as it is in Revel. 14. The blessed man heard a voice in heaven as the voyce of many waters, and of great thunder, and he heard the voice of harpers, and they sang a new song: there were many harps, but one song, one thanksgiving, one Heart, one spirit in all, wondrous acceptable to God.

This should make us in love with publick meetings. Severed thanksgiving is not so acceptable a thanksgiving. God doth bestow all good upon us in the body, as we knit our selves not onelyonly in thanksgiving to him, but in To be in love with publick meetings.love to the Church, as all things are derived from God to us in the body, so let our praise return to God in the body as much as we may.

It shews what a hatefull thing Schisme and division is in the Church, besides many other inconveniences God wants glory by it. God loves to be praised by many joyning together. As the Apostle saith here, Thanks shall be given by many, &c. Many, not as they are many persons, but as they are many godly persons that are led by the Spirit of God.

Therefore if the praise of many be so acceptable, it should first be an incouragement Use. Encouragement to union.to union. In John 17. saith our Saviour Christ there, I pray, that they may be one, as we are one. It was the sum of that heavenly prayer, the unity of the Church to the end of the world, That they may be one, as we are one: the Trinity should be the patern of our unity. Because, I say, all good is in union, and all that comes from us that is accepted of God, it must be in peace and union.

God so loves peace, and a quiet disposition inclinable to peace, that he neglects his own service till we have made peace one with another, Mat. 5. If thou have any offence with thy brother, if thou have done him any wrong, or he thee, go and be reconciled to him, and then come and bring thy offering. God will stay for his own offering, he is content to stay for his own service till we be at peace one with another, whether it be prayer or praise, if we be not at peace it is not acceptable. Again, this should teach us to stir To stir up others to praise God,up others when we praise God, (and others have cause as well as we) that thanks may be given by many. When we are in trouble call upon others, and as it is the common and commendable fashion, desire others to pray for us, that prayer may be made by many: and when we receive any favour, any deliverance from any great danger, acquaint others p. 206with it, that thanks may be given by many. It was the practice of David in Psalme 66. Come, I will tell you what the Lord hath done for my soul. And in Psal. 34. and in Psal. 142. ult. Bring my soul out of trouble, that I may praise thy Name, and what shall others do? Then the righteous shall compasse me about, for thou hast dealt bountifully with me. Shewing that it is the fashion of righteous men, when God hath dealt graciously with any of his Children, they compasse him about, to be acquainted with the passages of divine providence, and Gods goodnesse towards them, The righteous shall compasse me about, for thou hast dealt bountifully with me.

Holy David in Psalme 103. he stirs up every creature to praise God, even the creatures of haile, of stormes, and windes, and every thing, even the Blessed Angels, as we see in the latter end of that Psalme: as if thanksgiving were an imployment fit for Angells (and indeed so it is,) and as if all his own praise were not enough except all the creatures in heaven and earth should joyn with him in that blessed Melody to praise God, the Angells, and all creatures praise God. Let us stir up one another to this exercise.

How do the creatures praise God? They do praise God by thy tongue: (although they have a kind of secret praise which God heares well enough, for they do their duty in their place willinglly and chearfuly, but) they praise God in our tongues: every creature gives us occasion of praising God.

That thanks may be given by many, &c.

Many give thanks here for one Saint Paul, for the Minister. We see To praise God for others.here Gods end, that many should praise God not onelyonly for themselves, but for others, especially for those by whom God conveys, and derives good unto them, whether outward or spirituall good. The Apostle exhorts us to pray for all men, 1 Tim. 2. For Kings, yea, though they were persecuting Kings at that time. And surely if we ought to pray to God for all mankind, we ought to praise God for all sorts of men, especially for Governours and Ministers, &c. because God by them bestowes his greatest blessings. Obey the Magistrate: Let every soule be subject to the higher Powers: for the powers that are, are ordained of God, and he is the Minister of God for thy good; so the Governours and Ministers of God are for our good. We ought therefore (as to pray for them, that they may execute their office for our good, so) to praise God for the good we have by them. You know David stirred up the people to mourn for Saul (though a Tyrant:) He cloathed you, and your Daughters (saith he) with skarlet. If they should praise God for a persecuting King, and mourn for him when he was gone, much more should we for those that are good.

And so likewise for Pastors, we ought to praise God for them, and all that have good by them will pray to God, and praise God for them. And undoubtedly it is a sign of a man that hath no good by them, that prayes not for them, and that praiseth not God by them; we ought to praise God in that proportion, as well as to pray to God one for another.To be good to many, that many may give thanks for us.

And this should stir us up to be good to many, that many may praise God, not onelyonly for themselves, but for us. If it be our duty to pray for those that we derive good by, and to praise God for them, then let us labour to be such as may communicate to others. Good is diffusive, and good men are like the box in the Gospell, that when it was opened all the house smelled of it.

p. 207The heathen Philosopher said, that a just man, a good man is a common good, like a publick stream, like a publick Conduit, that every man hath a share in. Therefore as the Wise man saith, When good men are exalted, the City rejoyceth, many rejoyce. Who would not therefore labour in this respect to be good, to have a publick disposition, to have a large heart, to doe all the good we can? That so we may not onelyonly have more prayers to God for us, but we may have more praise to God for us, that God may gaine by it. That thanks may be given by many on our behalf.

Let us take notice of our negligence in this kind, and be stirred up to this blessed duty. And therefore consider wherein it consists.Praise wherein it consists.

It consists in our taking notice of the favours of God to our selves, and others, and in valuing the good things that we praise God for, to esteem 1. Taking notice of blessings.them. The Children of Israel, they did not blesse God for the mannah, they did not value it, This Mannah, this Mannah, in scorn. So in Psalme 106. They neglected Gods pleasant things, they set light by them. Hosea 8. 12. He gave them the great things of his law, and they accounted them 2. Remembring them.as slight, as strange things, not worthy to be regarded. Praise consists in taking notice; and not onelyonly in taking notice, but in remembring and minding them, as in Psal. 103. My soul, praise the Lord, and forget not all his benefits.

And likewise in an estimation of them, and likewise in expressing this thankfulnesse in words, Awake my glory, our tongues are our glory: especially 3. Estimation.as they are instruments to praise and glorifie God: we cannot use our language better then to speak the language of Canaan in praising of 4. In words.God.

Likewise, praise consists in doing good, which is reall praise, though we say nothing. Moses cryed to God, though he spake not a word. Evill 5. In doing good.works have a crie, although they say nothing. Abels blood cried against Cain: and as evill works, so good works have a crie: though a man praise not God with his tongue, his works praise God. Job saith, The sides of the poore blessed him. What could their sides speak? No, but there was a reall thanksgiving to God, their sides blessed God: so our good works may praise God as well as our tongues and hearts. The heavens and the earth they praise God, though they say nothing, because they stir us up to say something. Let men see your good workes, that they may take occasion from thence to blesse God, saith Christ. Or else your praising of God is but a meer complementing with God: to give him thanks with the tongue, and after to dishonour him with your lives, Psal. 50. What hast thou to do to take my Name into thy mouth, sith thou hatest to be reformed? what hast thou to do to take my Name into thy mouth either in prayer or in praise, when thou hatest to be reformed? High words are unseemly for a foole saith the Wise man) and what higher words then praise? Therefore praise for a man that lives in a blasphemous course of life, in a filthy course of life, praise is too high a word for a fool: we must praise God in our lives, or else not at all: God will not accept of it. It consists in these things.Directions to thanksgiving.

Now some directions how to perform it for our selves and others.

If we would praise God for our selves, or for any, then let us look about us, let us looke above us, and beneath us, let us look backward, look to To look what we have cause to be thankful for.the present, look forward: every thing puts songs of praise into our mouth. Have we not matter enough of our own to praise God for? let us look about us, to the prosperity of others: let us praise God for the Ministery, p. 208praise God for the Magistracy, praise God for the government wherein we live. There are many grievances in the best government, but a Christian heart considereth what good he hath by that government, what good he hath by that ordinance, and doth not onelyonly delight to feed on the blemishes, as flies do upon sores: it is a sign of a naughty heart to do so. Although a man should not be insensible of the ills of the times: (for else how should we pray against them?) yet he is not so sensible as to forget the good he hath by them. If we would praise God, let us look to the good, and not so much upon the ill.

Look up to heaven, look to the earth, to the sea. David occasions praise from every creature, every creature ministers matter of praise, from the stars to the dust, from heaven to earth, from the Cedar to the Hisop that growes by the wall. Is there not a beam of Gods goodnesse in every creature? have we not use of every creature? we must praise God not only for the Majesty, and order that shines in them, but for the use of them in respect of us.

And so let us look to the works of Providence, as well as to the works of Creation. Look to Gods work in his Church, his confounding of his enemies, his deliverance of his Church, the Churches abroad, our owne Church, our owne persons, our friends: thus we should feed our selves, that we may have matter of praising God. God gives us matter every day; he renewes his favours upon the place wherein we live, and upon us, as itis, Lam. 3. It is his mercy that we are not all consumed. Let us look back to the favours that we have injoyed: let us look for the present, what doth he do for us? The Apostle saith here, God doth deliver us: doth he not give deliverance, and favour, and grace? inward grace for the time to come? hath he not reserved an inheritance, immortall, and undefiled in the heavens for us? Wherefore doth he bestow things present: and wherefore doth he reveal things laid up for us for the time to come, but that we should praise him, but that we should praise him for that which he means to do afterwards? Blessed be God the Father, who hath begotten us to an inheritance immortall, and undefiled, &c. saith St. Peter. God reveals good things that are to come, that we are heires apparent to the Crown of glory; this is revealed, that we might praise him now, that we might begin the imployment of heaven upon earth. Let us look upward and downward, let us look about us, look inward, look backward, look to the present, look forward, every thing ministreth matter of praise to God.

Yea, our very crosses: happie is he whom God vouchsafeth to be angry with, that he doth not give him over to a Reprobate sense to fill up his sins, but that he will correct him to pull him from ill courses: happie is he that God vouchsafeth to be angry with in evill courses. There is a blessing hid in ill, in the Crosse. In all things give thanks, saith the Apostle: what, in afflictions? I, not for the affliction it self, but for the issue of it. There is an effect in afflictions to draw us from the world, to draw us to God, to make us more heavenly-minded, to make us see better into these earthly things, to make us in love with heavenly things: In all things give thanks. When we want matter in our selves, let us look abroad, and give thanks to God for the prosperity of others.

And with all (in the second place,) when we look about us, let us 2. Dwell on them in meditation.dwell in the meditation of the usefulnesse of these things, of the goodnesse of God in them, till our Hearts be warmed. It is p. 209not a slight God be thanked that will serve, but we must dwell upon it, let our hearts dwell so long on the favours and blessings of God till there be a blessed fire kindled in us. The best bone-fire of all is to have our hearts kindled with love to God in the consideration of his mercy. Let us dwell so long upon it till a flame be kindled in us. A slight praise is neither acceptable to God nor man.

And then let us consider our own unworthinesse, let us dwell upon that; I am lesse then the least of all thy favours, saith good Jacob, Gen. 32. If we be 3. Consider our unworthinesse.lesse then the least, then we must be thankful for the least. Humility is alway thankful, a humble man thinks himself unworthy of any thing, and therefore he is thankful for any thing.

A proud man praiseth himself above the common rate, he over-values, and over-prizeth himself, and therefore he thinks he never hath enough: when he hath a great deal, he thinks he hath lesse then he deserves, and therefore he is an unthankful person. And that makes a proud man so intolerable to God, he is alway an unthankful person, a murmuring person. A humble man, because he undervalues himself, he thinks he hath more then he deserves, and he is thankfull for every thing; he knowes he deserves nothing of himself, it is the meere goodness of God whatsoever he hath.

The best direction to thansgiving is to have a humble and low heart, rherefore David, 1. Chron. 29. 14. when he would exercise his heart to thankfuluesse, when the people had given liberally, saith he, Who am I, or what is this people, that we should be able to offer willingly after this sort? all comes of thee, and all is thine own that we give. What am I, or what is this people, that we should have hearts to give liberally to the Temple? see how he abaseth himself. And Abraham, I am dust and ashes, shall I speak to my Lord? And Job, I abhor my self in dust and ashes, when he considered Gods excellencie, and his own basenesse. A humble heart is alway thankful, and the way to thankfulnesse is to consider our humilitie. What am I? saith David, he had a heart to be thankfull, of thine own I give thee, not onelyonly the matter to be thankfull for, but of thine owne I give thee: when I give thee thanks, thou givest me a thankfull heart.

As the Sacrifice that Abraham offered was found by God, so God must find the sacrifice that we offer, even a thankfull heart: of thine own, Lord, I give thee, even when I give thee thanks.

Therefore you may make that a meanes to have a thankfull heart, to pray for a thankfull heart. And when we have it, blesse God for it, that we may be more thankfull. God must vouchsafe the portion of a thankful heart with other blessings: he that gives matter to be thankful, must give a heart to be thankful.

Again, to make us more thankfull, do but consider the misery of our selves if we wanted the blessings we are thankfull for, and the 4. Consider the misery of our selves and others in want of blessings.misery of others that have them not. Thou that hast health, if thou wouldest be thankfull for it, look abroad, look into hospitalls, look on thy sick friends that cannot come abroad. Thou that wouldest be thankfull for the libertie of the Gospell, look beyond the seas, look into the Palatinate, and other Countries, and certainly this will make thee thankfull, if any thing will. If we would be thankfull for spirituall blessings, consider the miserie of those that are under the bondage of Satan, how there is but a little step between them and hell, that p. 210they are ready to sink into it, there is but the short thread of this life to be cut, and they are for ever miserable. If we would be thankful for any blessing, let us consider the misery to be without it. If we would be thankful for our wits, let us consider distracted persons. What an excellent Engine to all things in this life, and the life to come, is this spark of reason? If we want reason what can we do in civill things? What can we do in matters of grace? Grace presupposeth nature: if we would be thankfull for health, for strength, and for reason, if we would be thankful for common favours, consider the miserie of those that want these things.

Would we be thankful for the blessed ordinance, consider but the miserie of those that sit in darknesse, and in the shadow of death, how they are led by Satan, and want the means of salvation. Those that would be thankfull for the government we have, let them consider those that live in Anarchie, where every man lives as he lists, where a man cannot enjoy his own. The consideration of these things it should quicken us to thankfulnesse, the consideration of our own misery if we should want them, and the misery of those that do want them.

And let us keep a Catalogue of Gods blessings, it will serve us, as in regard of God to blesse him the more, so in regard of our selves, 5. Keep a Catalogue of Gods mercies.to establish our faith the more: for God is Jehovah, alway like himself: whom he hath done good unto, he will do good to: he is constant in his love, Whom he loves, he loves to the end: God shall have more thanks, and we shall have more comfort.

Again, to add some encouragements and motives to thankfulnesse, which may be a forcible meanes to make us thankful, do but consider Motives to thankfulnesse.it is Gods tribute, it is Gods custom; do but deny the King his custom, and what will come of it? deny him tribute, and you forfeit all; so you forfeit 1. It is Gods tribute.all for want of thankfulnesse.

What is the reason that God hath taken away the Gospel from countries abroad, (and may do from us if we be not more thankfull?) because they were not thankfull: it is all the tribute, all the impost he sets upon his blessings, I will give you this, but you shall glorifie me with thanksgiving. It is all the honour he looks for, He that praiseth me honoureth me. And now, O Israel, what doth the Lord require of thee, for all his favours, but to serve him with a chearful and good heart? to be thankful.

What is the reason that the earth denies her own to us, that sometimes we have unseasonable years? We deny God his own, he stops the due of the creature, because we stop his due.

When we are not thankful he is forced to make the heavens as Iron, and the Earth as Brasse; we force him to make the creature otherwise then it is, because we deny him thankfulnesse.

The running of favours from heaven ceaseth, when there is not a recourse back again of thankfulnesse to him. For unthankfulnesse is a drying wind, it dryes up the fountain of Gods favours; it binds God, it will not suffer him to be as good as his word. If ever God give us up to publick judgments, it will be because we are not thankfull to God for favours, and deliverances, as that in 88. by Sea, and from the Gunpowder treason by land. Was it not a sick State after Queen Mary, when Queen Elisabeth received the Crown? The Church and Common-wealth were sick. Now if we be to praise God for our particular persons, when we have recovered our health, much more should we praise God, when the State, when the p. 211Church is delivered, as it was at the comming in of Queen Elizabeth, and afterward in 88. and of late time, and continually he doth deliver us. And if we look that he should deliver us, not onelyonly our persons, but the State wherein we live: let us pray to God that he would do so, and praise God for his former deliverance.

Again, this is another motive, the praising of God for formet deliverances, 2. It invites God to bestow new blessings.it invites him to bestow new blessings. Upon what ground doth the Husband-man bestow more seed? upon that which hath yielded most in time past. Will any man sowe in the barren wildernesse where it is lost? No, but where he looks to reap most, and hath done formerly. Where he sees a soil that is fruitfull, he will sowe it the more; and where the heart is a barren wildernesse, that it yields nothing back again, he takes that away that he gave before.

You know there is a debt in giving, there must be a returning of thanksgiving alway, and kindnesse requires kindnesse, there is an obligation. And where benefits are taken, and men are thankfull, that is the way to get more, to be thankfull for that we have. For God minds his own glory above all things, and he will especially be bountifull to those from whom he sees he hath most glory: therefore alway those that have been richest in grace, and in comfort, they were most in thankfulnesse, as we see in David a man after Gods own heart and in diverse others. Let this incourage us.

First, if we be not thankfull it stops the current of benefits.

Secondly, if we be thankfull God will give us more mercies and deliverances: when we praise him in our hearts, in our lives, in our bounty to others, in reall thankfulnesse, when we are ready to good works, then he is ready to bestow new still.

Again, to stir us up to this duty of praising God for our selves and others, 3. It is the begining of heaven.Consider, it is the beginning of heaven upon earth; what a happinesse is it, that when our persons cannot go to heaven till we die, till our bodies be raised, yet we can send our Ambassadors, we can send our prayers, and thanksgivings to heaven, and God accepts them, as if we came in our own persons. Let your conversation be in heaven, saith the Apostle. How is that? by praising God much. I pray, what is the imployment of heaven, of the Angells, and blessed Spirits? They praise God continually for the work of Creation, and for the work of Redemption, that is their especiall task in heaven. Our duty is to be much this way, in praising God. Self-love forceth prayer oft-times: but to praise God comes from a more heavenly affection.

Again, do but consider, that no creature in the world is unthankful, but 4. None unthankful but divells.divells onelyonly, and divellish men, and good men onelyonly so far as they are corrupt and hold correspondencie with their corruptions: for every creature praiseth God in his kind, set the divell aside, who is full of envy and pride and malice against God; therefore except we will be like the Divells let us be thankfull. God hath made all creatures to praise him, and to serve us, that we may praise him; and when they praise him, shall we blaspheme him? May not the swearer think with himself, every creature blesseth God, even the senselesse creatures, and shall I dishonour God by my tongue which should be my glory, to glorifie him? shall I blaspheme him, and be like to the divel? shall I be more base then the senselesse creatures? What glory hath God by many men that live in the Church, p. 212that blaspheme God, and their whole life is a witnesse against God, as the whole life of a Christian after he is in the state of Grace, is a witnesse for God, and a praising of him, his whole life is a thanksgiving: so the whole life of wicked, and carelesse creatures, is a dishonour of God, it is a witness against God: There are none but divells, divellish-minded men but they praise God, even the very dumbe creatures. Let us labour to have a part in that blessed musick and harmonie, to praise God: if we do not praise God here, we shall never do it in heaven.

But we must remember by the way, that this thankfulnesse it must be a fruitful thanksgiving. As for us to pray to God to blesse us, and then to do Reall thanksgiving.nothing, it is a barren prayer: so to thank God, and then to do nothing, it is a barren thanksgiving. Our deeds have words, our deeds have a voyce to God, they speak, they pray, there is a kind of prayer, a kind of thanks in our works. Works pray to God, they have a kind of crie to God, both ill works and good works: and if good works have a crie to God in prayer, they will have a voice in thanksgiving: this fruitful, this real thanks, is that which God stands upon.

And therefore it is alway joyned with a study how to improve the things that we thank God for to the best advantage. If we thank God for health, and recovery, and deliverance, we will labour to improve it to Gods glorie: if we be thankful to God for riches, for peace, we will improve that to grow in grace, to do good to others. There is never a thankful heart, but it studies to improve that which it is thankful for really, that God may have the Glory, and it the comfort, and benefit by it, or else it is but a lip-labour, but a lost labour.

Let us shame our selves, and condemne our selves for our unthankfulnesse; To shame our selves for our unthankfulnesse.and that will be done by comparing our carriage to men with our carriage to God. If so be that a man do us a little courtesie, how are we confounded if we have not returned some thanks? and yet notwithstanding from God we have all that we have, all that we are, all that we hope to have, and yet how many benefits do we devoure, and do not re turn God thanks?

This disproportion will shame the best Christian, that he is not so quick in his devotion to God to be thankful there, as he is sensible of small kindnesses done by men: this is a good way to make us more thankful.

And now when we come to the Sacrament, let us blesse God. The Eucharist is a thanksgiving: where there are many, there should be thanksgiving; where there is a communion there is many, and thanksgiving should be especially of many met together to thank God for Christ, and for the good we have by him; for if many joyned together in praise for St. Paul that was but a Minister, that was but an instrument to set out the praise and the Doctrine of Christ, much more should we be thankfull to God for Christ himself, which is the gift of all gifts, and for which he gives us all other gifts; if he give us him, can he deny us any thing? If we be thankful for the health of our bodies (as indeed we should,) if we be thankful for the peace of our humours, much more should we be thankful for the peace of our consciences, when our soules are set in tune, when God and we are friends, when the soul by the Spirit of God is set at peace, and is fit for the praise of God, and is fit to do good, when it is a healthful soul.

p. 213As in the body, it is a sign it is sick when the actions are hindered: so it is likewise with the soul.

We should blesse God for ability to do good, for any health in our souls, more then for health of body. Do but consider, if hwe are to thank God for the instruments of good, much more are we to thank him for the good things themselves. If we should thank God for the Ministers (for now I stand upon that, many prayers, and praises were given to God for Saint Paul) much more should we be thankful for that which we have by the Ministery that is, for all the blessings of God, for grace and glorie, for life and salvation. It is the Ministery of life, And the power of God to salvation. We should be thankful to God for peace, We are the messengers of peace. We should be thankful to God for grace, and for his holy Spirit: the Spirit is given with it. We should be thankfull especially for spirituall favours. A man cannot be thankful to God for health, and libertie unlesse first he know God to be his, that he can blesse God for spiritual favours. Blessed be God, the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ, Ephes. 1. We should be thankful for Christ, and all the benefits we have by Christ, much more then for any other blessings whatsoever.

Therefore now seeing we are a Communion, let praise be given by many. We have greater matters then the health of a Minister, (or any particular It was a Sacrament day.person, either our selves or others) to be thankful for; we have greater cause, being to blesse God for the greatest gift that ever he gave, even for Christ. The disposition in a feast is to be joyful, and chearful, to praise God; now we are to feast with God, and with Jesus Christ. Christ is not onelyonly the food, but he invites us, he is with us. What will we do for Christ if we will not feast with him? What a degree of unthankfulnesse is it, when we will not so much as feast with him? when we will not willingly receive him? What will he do for Christ that will not feast with him? how unfit will he be to praise God, and praise Christ, that when Christ makes a feast of himself, and gives himself together with the bread and wine, representing the benefit of his bodie and blood, broken, and shed for us, and all his benefits? if we will not feed upon himself, when he stoopes so low as to give himself for us, and to feed us with himself, what will we do? How can we be thankful for other blessings, when we are not thankful for himself? And how can we be thankful for himself, when we will not come and partake of him?

Let us stir up our hearts, and think now, to take the Communion: As for matter of repentance and sorrow; it should be dispatched before. It is the Eucharist, a matter of thanksgiving: we should raise our hearts above earthly things. We should consider that we are to deal with Christ; and these are but representations.

When the bread is broken, think of the body of Christ, and when the wine is poured out, think of the blood of Christ: and when our bodies are cheared by these elements, think how our soules are refreshed by the blood of Christ by faith. If we should be thankful to God for bodily deliverance, how much more should we thank him for our soules, being delivered from hell by the blood of Christ, which is the grand deliverance? Let us dispose our hearts to thankfulnesse, it is a fit disposition for a feast.

And (as I said) take heed of sin, it choaks thankfulnesse, therefore examine p. 214thy purposes, how thou comest; if thou come with a purpose to live in sin, thou art an unfit receiver. The place we stand in is holy, the business is holy, we have to deale with a holy God; and therefore if we purpose not to relinquish wicked courses, and to enter into Covenant with God, to abstain from fin, we come not aright; When thou commest into the house of God, take heed to thy feet, saith the Wise man: take heed to thy affections, consider with whom thou hast to deale: but if thou hast renewed thy repentance, and thy purposes with God for the time to come, come with chearefulness, with a thankfull disposition; thankfulness is a disposition for a feast: if it be a disposition for bodily deliverance, it is much more for the deliverance of the soule, and much more for Christ, and the blessings we have by him, who is all in all. That thanks may be given by many on our behalfe.