Commentary on 2 Corinthians 4, Verse 15
Vers. 15. For all things for your sakes, that most plentious grace by the thankesgiving of many, may redound to the prayse of God.
THE Holy Apostle as we heard, labours to arm himself, and all others against all discouragements in Religion, by comforts fetched from Religion.
He bringeth in diverse springs of Comfort in this latter part of the Chapter. I beleeve, and there…ore I have spoken, as David beleeved, and therefore he spake. It is no otherwise with us, than with David, and other Saints before us, as we shewed at large.
The last day this Comfort was handled, That God would raise him out of his trouble, and present him together with the Corinthians in his life, and at the last in the world to come. And from this ground, Because God raised up Jesus. Knowing that he which raised up the Lord Jesus, shall raise us up by Jesus, and shall present us with him, of this I have spoken at large already.
I beseech you, before I leave this poynt, learn this, that in all our dejections, we make use of that last and powerfull work of God, in raising from the dead.
I now proceed to what followeth.
For all things are for your sakes. Here is a farther ground ofThe scope of the words. Comfort, both of present deliverance, as for their sakes.
The second ground is, All is for the glory of God.
And the meanes of that glory, Because the grace aboundeth, that these deliverances spring from thanksgiving abound to the glory of God. Why should we be discouraged in suffering, since God will be presented with us in sufferings, delivering us in time, considering it is for the Churches good, & for the glory of God? And for the glory of God in this way, because it will minister matter of praise, not of one, but of many, out of which praise, God will be glorified, This is the scope of the words.
The first ground of Comfort is, All are for your sakes, bothAll things are for the Churches sake our sufferings, and asistance, and presence of God in them, and deliverance out of them, All is for you, 2 Tim. 2. We suffer for the Elects sake, all is for your sake. Indeed Beloved, it is a large diffused consideration, for all is for the Churches sake, the world it self. The standing of the world is for the Churches sake. If God had gathered his Elect, there would be an end of these sinfull dayes, another sinfull generation, God would not suffer the world to stand for a company of wretches, that dayly blaspheme his name…, that pollute and defile their Soules and Bodies, that oppose his truth like Rebels,
That the world continueth, it is for the Elects sake, that they may be gathered out the world. The world is as it were reprieved, because many are to be born in the world, as lewd women are reprieved, being with Child, for thats sake that is to be born. So the world continueth because there is a generation to come, the number of the Elect is not yet accomplished.
Thus you see the very world, and the standing of the world is for the Churches sake. The world is Elect, and so are things in the world, in heaven or earth, in some sort, they are for the Churches sake. To us a Child is born, to us a Son is given, for the Church he dyed, for the Church he rose again, for the Church he appears in heaven and makes intercession, as Rom. 8. 34 He sits at Gods right hand making intercession for us. For them, Joh. 17. … sanctifie my self, that is, I prepare my self as a sacrifice to suffer for them, I pray not for the world, but for them thou hast given me out of the world. All that Christ did suffer, injoy, and do in Heaven, as our head, it is for the Chur…hes sake. That he giveth gifts to wicked men, that they continue, it is for the Churches sake, that they may be instruments & servants of the Church: In that sense they be redeemed by Christ, as servants of the Church. We see in nature that Summer and Winter, serveth for Vines, & fruitfull Trees, and Plants, for the good Corn: Cold weather and Warm weather, they have the leaves to cover them. And every thing serveth to bring forth the fruit, all these circumstantiall things. So whatsoever is circumstantiall in the world, as Kingdomes, States, Government, they think to tumble in the world for their own ends, and to tosse the world as they list. It is for a number of men unregarded, unknown, that passe here as unknown men, hidden men for the most part, it is for the Churches sake that they continue, that they have any favours,Wicked men are beholding to the Church for their lives. they are beholding to the Church for their lives, to the Church for their standing, and for the gifts they have, though they think not so. God, the great God of Heaven and Earth, and Christ the great King of the Church, in reference to his Church, giveth gifts to Men, Magistrates, Ministets, People, yea, even to them that be not good men, and all for the good of his Church. So that all is for you, Word, Sacraments, every thing.
I might make a large dispute here, but that I unfolded it at large out of that place in Corinths, All is yours, which is the generall. The Church is your…, whether Paul, or Apollos, or Cephas, or things present, or things to come, or Life, or Death, or the World, all is yours, you are Christs, and Christ is Gods.
And from this generall truth, the Apostle deducts this, it is for your sake. All things that we suffer, all things that are done to us is for your sake, if so be all things are for the Churches sake, Beloved, we ought to joyn with God, as Paul doth here. ChristWe ought to do all for the Churches sake hath passed as it were a deed of gift of all things to the Church, to serve her turn, to bring the Church to Heaven, shal not Gods intent, & Christs intent be ours? saith he, all that I do, and suffer, is for your sake. It is a happy thing when Gods intentions, and ends, and our ends shall meet in one, Beloved, voluntarily: And God will bring all mens ends to serve his, against their wills. O but happy are we if we can make our ends meet with GodsThe Church ought to improve the Covenant God hath made with it. ends willingly, and cheerfully.
Quest. What is the ground of this, that all things are for the Churches sake.
Reason 1. The ground of it is, that the Covenant, wherein God passeth over himself as it were to the Church, I will be your God. And Christ he is as it were not his own, he is the Churches, Christ is the Churches, therefore all are the Churches. All the three persons of the Trinity have their title of excellency from relation to the Church. God a Father in regard of the Church, Christ a redeemer in regard of the Church, the Holy Ghost a comforter in regard of the Church. So God the Father, Son, & Holy Ghost, they are in Covenant with the Church, And they are the Churches, as it were making themselves the Churches, out of that infinite bottomless love, being God, they have made themselves the Churches.
Now if God himself be the Curches, and in Covenant with it, that the Church may improve him, and whatsoever is in him, all his excellent attributes for their Comfort and good, shall not all other things be the Churches? If God himself be reconciled to the Church, shall not all things else be reconciled? If God be in Covenant, shall not every thing? The stones in the street be in Covenant with him, as Job saith.
Reason 2. A second subordinate ground to this is, the union with Christ the King of the Church. Now all things serve Christ, who is the King of Heaven and Earth, his kingdome reaches from Heaven, to the bottome of Hell; he overuleth cursed Divells, and wicked spirits. Who is he, whom the Devills obey? saith God. Now if all things serve Christ, they serve his Spouse, by reason of the union & spirituall comerce with Christ, to whom God hath dedicated and committed the rule and government of Heaven and Earth. All things are mine inChrist the Lord of the world, Church the Queen and Empresse. Heaven and Earth, committed to me saith Christ, when he ascended into Heaven; and therefore as Christ is the great Lord of the world, so the Church is the great Queen and Empresse of the world: All things serve Christ the Husband, and all things must serve the Church his Spouse. It must be so, God is in Covenant with the Church, and Christ is hers by union with the Church; Touch not mine anoynted, and do my Prophets no harm, with hold the hand of violence from them, they are mine. So Christ is head, King and Husband of the Church, and will not suffer her to be wronged in his fight, but all things shall serve for the Churches good.
Reason 3. Again, to come neerer and lower to us. If you look to us, all is for the Churches sake, The Children of God too, because God hath put a Spirit into his Church to extract good out of all, All is for your sakes. The Spirit of God shall teach you to see God seeking your good in all things. God puts it into the Spirit of his Children, to seek the good of his Church in all things. Paul had the Spirit of God to direct his aymes, as none but the Child of God hath right aymes to seek God in all things, and his glory.
The Church hath the Spirit of God, to see God seeking their good in all things. This shall turn to my good, saith Paul, 1 Phil. through the supplies of the Spirit and your prayers; The Church prayeth that all things may serve for his good: That God would sanctifie all his crosses and afflictions, that God would blesse Magistrates, Ministers, and all Ordinances for their good, that with the Spirit of God and this actions exercise of the Spirit of thankesgiving and prayer, all things are made for the Churches good, because they have a Spirit specially shewing it self in a Spirit of prayer, to work good out of every thing. Therefore the Children of God pray, that God would blesse his sufferings and deliverances, and all things, not for his own good, but for the Churches good. And the Church it self and every good Christian labours to see God, seeking, and deriving, good to themselves out of every thing. For the Covenant of God, being friends of God, and they are neer to Christ, and neer to God in Christ. And they labour to see the love of God, and the love of Christ in all things, that so the sweetnesse and Communion of the love may be increased God acquaints them with his secrets in every thing, so much as may be for their eternall good, and with the secrets of his election, how he directeth and ordereth all things to their good; he never corrects, but he instructs with it, he never afflicteth, but they know the ground of it, and so by the Spirit of God are inabled to draw good out of every thing. In Prosperity they see God seeking their incouragement, in crosses they see God seeking their humility and repentance. So that on these and other grounds which I might name, all things are for the Churches sake. Why the Children of God do look for the good of the Church?
The reason why Saint Paul as a Minister sought the good of the Church, was, the relation between a Master and a People, between an Apostle and People, called and gathered by him, & in relation as a Christian, because fellow-members with them.
If I were to speak to Ministers, I would speak of the relation between Pastors and People, how they should seek the good one of another: but as a Christian, all is for your sake; no Christian,Every Christian hath a publick spirit to seek the good of others. but as soon as a Christian, hath a publick mind inspired into him, to seek the good of others, he concurs with God willingly. As soon as ever he is a Christian, he learneth self-denyall, he knowes he hath given up himself, and all to God, to the Church, and he is become a servant to others for Christs sake. As soon as ever a man begins to be a Christian, he hath a Spirit of love, and seeketh not his own good; As soon as ever a man becomes a Christian, he hath a spirit inlarged, he hath higher and farther aymes, and large affections towards God and the Church, his Soul is large, all other men are streightned in their affections, and streightned in their aymes, they have poor aymes, and ends of their own, and in their affections, they be streightned, they cannot love, nor long after good things, yea, they be streigtned to their own in all things: He is within his own circumference, within his own term, his terminus reductivus, is himself he reduceth all to himself, & seeks himself in all things, he thinkes not that he doth sin, but he doth, for it is unpossible any but a Christian should seek the good of others, as they should, but as soon as a Christian, the Spirit of Godmaketh the heart publick to seek the good of others. And the more Spirit of Christ, the more they seek the good of others, and they that be greatest in heaven, are the greatest servants, Christ is greatest in heaven, and who was more made a servant? he became a Curse, to make us blessed, poor, to make us rich. As he was the greatest, servant that dyed for others, so they that be the greatest, next to him, have learned Self-denyall.Gods people have publick Spirits.
Not they that heap up great states, and are put into great places, but they that have publick minds, and publick Spirits, that seek the good of others, and abase themselves for the good of others, such as Paul is here. All is for you, and for your sake.Gods people have publick Spirits.
I beseech you therefore make this use of it, Learn of so excellent an Apostle as Saint Paul was, to have large affections, and publick aymes and ends, labour to discern of your conditions, and states by this, That you have the Spirit of Christ in you, because to do good to others, you can deny your selves. All things are for your sake.
This should teach us likewise, to have honourable and high esteemes of Gods people. Are they such whom Christ gave himself for, and made himself of no reputation and power for?Have an high esteem of Gods people are they such as heaven and earth serve, and shall we despise them? Are they Gods darlings, as dear to him as the apple of his eye? Are they the Jewels, as the Scripture sets them out in such excellent tearmes, are they his Friends, are they his Heires, and fellow-heires with Christ? Are they such as the holy Scripture sets them down, are all things for their sakes? and shall not we have honourable esteems of them? let this rectifie our conceipts of them, that they be not worthy to live in the world, when indeed, the world is not worthy of them. All things are for your sake. Suppose they have nothing in possession, yet in use, and service, all things serve them, to bring them to heaven, and direct them for their good.
They are here as Princes in a strange Country, that must be honoured for their Fathers sake, and for their Countries sake; they shall be great men when they come home, and therefore howsoever the world valueth and esteemeth them, when we see any price of grace, and of the Spirit of God, think that these be yours, for the present all things, be theirs, O but how great will they be? These shall be Christs, not the worlds, these shall sit & judge the world, they shall judge me if I be not a Christian, ere long; Now therefore let me take heed how I despise one of Christs little ones, how I debase such a one that is so great in Gods esteem, for whose sake the world stands, and let this, respect to them evidence to us, that have another Spirit than the world hath, that we know another Christ.
And again, let it comfort Gods people, who have some testimonyComfort for Gods people n… afflictions. that they are his, in their losses, in their crosses, in their misuage in the World. Let them consider, are they so to God, are they so to Christ? Oh no. Let them labour therefore for a Spirit of Patience, and Courage, to go through good reports, bad reports, good usage, bad usage, for the worst thing that befalls them hath a Command to do them good. Do the young man no harm, saith David of Absolom. And so all things have a command to do Gods people no harm. Kings have a prohibition, Touch not mine anoynted. There is a prohibition given,Gods people may be killed, but not hurt. that no hurt shall be done, they may kill them, but not hurt them, imprison them, but not hurt them, they may wrong them, but not hurt them, that is, they cannot hinder their everlasting good, they cannot take away their Christ, their comfort, their peace, or touch them in their names, but oftentimes against their wills, do them most good, when they think to do them most harm. And therefore I beseech you labour for a Spirit of Comfort, considering all things are for our sakes, if we be Christs.
I have been something long in the poynt, but it is comfortable and usefull. I will now hast to that which followeth.
All things are for your sakes, that the abundant grace through the thankesgiving of many, many redound to the glory of God.
The second ground of Comfort is, from the main end of all, which is the glory of God. Here is a sweet combination, of the grace of God, and the glory of God, that abundant grace through the thankesgiving of many, might redound to the glory of A combination of the grace of God and the glory of God.God. The linkes of this chain are these. God suffers his Children in this world to be exercised, in the exercise he giveth evidence of his presence, by grace, and by Comfort, and after all, delivers them, giving them cause and matter of praise, and that praise, is the praise not only of themselves, but of many. The prai…e of themselves and many returneth to the glory of God, here is grace breedeth praise, praise breedeth glory.
We will handle the words as they lie. That the abundant grace through the thankes giving of many, may redound to the glory of God.
The abundant grace; what doth he mean by abundant grace? we ssiall know it a little by distinguishing a little the word ofWhat meant by grace. grace, in the Scrtpture. Primitive grace is the free favour of God in forgiving of sinnes, and accesse to life everlasting.
Secondly, The next grace that springs from that, is grace whereby we are sanctified, usually called, habituall grace, whereby our natures have a stamp of Christ on them, and we are transformed into his image.
Thirdly, Grace is the stirring of us up, exciting grace, stirring up that grace that is in us, and drawes it forth to particular actions, of doing, and suffering, and resisting, and carrying our selves as Christians should do. For besides the favour of God, and the fruit of that favour, which is of our nature, there must be spirituall stirring grace to act and stir up the grace which would otherwise lie sleeping in us, there must be new grace on all occasions, God must give the will and the deed, God must stir us up to every good action; as I have shewed at large heretofore. A man cannot do the good he is inabled to do by an habituall grace, unlesse he have grace to stir him up to do; as he hath all graces in generall to inable him, so he must have new graces,New graces for every new act. for every new act, he must have constancy of Spirit. And if the troubles be great, there be inlargements of grace, as if a man carries a greater burden, he must have more strength.
But Fourthly, grace is any favour that cometh from the primitive grace, and favour of God. As we say of a great man, when he giveth a petty thing, to an inferiour person, this is such mans grace.
Or grace that is such a thing, that springeth from his love and favour to us, so not only the favour of God that accepts to life everlasting, and that inward grace of Gods Spirit, and that actuall grace that stirs to every good action, but every thing that comes from God, is grace.
When God once enters into Covenant with us, to become our God, to love us in Christ, whatsoever befalls us, comes to us as a fruit of that love, for he being Lord of heaven and earth, and having all things at command, will not suffer the wind to blow upon his Church, will not suffer the waves to beat upon it, but out of love, and for the good of the Church, for otherwiseNothing befalleth the Church, but out of love. his government, and wisedome would be impeached.
And Fiftly, and lastly, by abundant grace, is meant the presence sence of God, the assistance of God unto Paul in suffering, and Gods delivering him out of trouble, these two things he specially meanes. Gods presence in troubles, and delivering him out of them.
It is a grace of God that we have saith. It is a grace of God that we have strength to suffer for that faith; to indure any thing is a speciall grace. To you it is given to suffer. It is a more special grace when we have not only grace to beleeve, and grace to suffer, but strength of faith. And therefore it is given, not only to beleeve, but to suffer. It is grace to have speciall peace, and joy, and comfort in the midst of all spirituall contrary. conditions. And therefore Gods presence and Comfort in the midst of his disconsolate estate was a grace, and not only the doctrine of suffering for Christ a grace, but whatsoever comes from the presence of God, is a grace likewise: And likewise his deliverance out, is a grace. For as Gold comes purer out of the furnace, so Paul comes richer in experience out of trouble, rich in faith, rich in Love, rich in Mortification, more heavenlyminded in the experience of God, and his waies, and every way, and therefore it is an exceeding grace. And then a grace that God will bound and limit the malice of the Devill, and his instruments that thus long they shall trouble them, and then set them at liberty. So that hereby we may plainly see, that all is done, in favour of the Church.
So it is a grace that God hath put bounds and limits to the boundlesse malice of Satan, and his instruments, to deliver the Church, or any poor member of the Church, as Paul was, at any time, and therefore they were to reckon all graces, that they were to praise God for, both for his trouble, and for his deliverance out of trouble, they being both graces.
Quest. But why doth he call it abundant grace?
Answ. This Saint Paul doth out of his abundant humility, and out of his abundant love to God, out of his abundant measure of knowledge of the love of God towards him, for Paules seeing and knowing, were his own want of worth in himself, and his own weaknesse in himself, at the best are nothing in themselves. And Saint Paul weighing and confidering the mighty power and malice of the enemy, the Devill and his instruments, that laboured to trouble him and oppose the Gospell. When Paul saw that opposition and his own weakness, when Paul saw likewise the evidence and demonstration of the excellency of God in being present with him in trouble, and delivering him out of trouble, saw the power, and goodness, and mercy of God, here was an abundant grace, here was a spring tide of grace, as an overflowing: As he saith, My cup overfloweth, Psal. 23. I have not only for necessity, but something for abundance, My Cup overfloweth, and thou hast spread my table in the sight of mine enemies. David considered the circumstances of Gods bounty, for it was abundant. And Paul considering the great Comforts that he had in the Lord, his great enemies, and Gods, and the malice of them against him, and his God, here was an abundant grace.
Beloved, let us learn from hence first of all, to see God in every thing that befalls us, in sufferings, deliverance, the dealing ofSee God in every thing that befalls us. others towards us, See the grace of God in it. There is, you know in things in this world, the bulk and surplus, or body of things, and then there is the Spirit, and quintessence and vigor of things; an extract, the vigor, and quintessence of things what are they? they are next to nothing, take out Gods grace, Gods mercy out of things, what are things? what is the world? take away Gods love, what is riches, what is honour and worth? Therefore in every thing, see it as a grace, see it as derived from the primitive grace, from the favour and mercy of God in Jesus Christ. And then we cannot but be thankful, for we shall see the sweetnesse of grace. Every little gift though by the hand of man, nay every injury that is sanctified, he seeth it as a grace of God, looks to see God in it, his free love and grace among men. What is that, that that commends any thing to us, that comes from another? not the thing but the mind of the person that sends it, not the bringer but the sender. So when we haveIn all things look to God. any thing, look to God the sender; look not to the thing, but to the love of God in the thing, which is the spirit and quintessence and vigor of the thing, the best thing; nay any thing in the world is the love of God in it, derived to us through it. Let the grace of God be derived through Losses, Crosses, Injuries, they be sweet, It is given to suffer, every one is not partaker of such a favour. See the grace and favour of God in Health, and Wealth, and Strength, and Riches, the life and quintesse of all, which commends all to a Christian soul. God deriveth and conveyeth his grace and love to men through this, this is a little drop of that great love, that he beareth to me in Jesus Christ, This cometh from that love by which he intends Heaven to me. And when God intends Heaven and happiness, and to be with him for ever, every thing that befalls us by the way, hath something of that love, as it were dipt in that love, whatsoever befalls us between this and Heaven, If we be Gods Children, it hath a tincture of that love, to make him keep Heaven for us; and therefore labour to see the grace and love of God in every thing, see the Language of Canaan, the Language of the Spirit of God, that, that puts the stile upon grace, a free gift, an undeserved thing issuing from love, it implieth love and freenesse, and undeserving in the person that hath it. Therefore conceive of every thing, we have it first from it, is undeserved on my part, comes from love; this will make us use things as we should, to the glory of the giver, and it will make us comfortable in all conditions, as grace. And labour as the Apostle doth here, to see them abundant graces, to raise the favours of God to an high esteem, as Paul doth here, it is abundant grace.Esteem highly of Gods favours. And that we may think the grace of God is great, considering to whome he hath denyed it, hath not he denyed it to thousands? Therefore we have abundant grace in us with great opposition, therefore an abundant grace. Consider the designes of the Devill and devilish minded men who would have the Church trampled under foot. Is it not above our worth? do we deserve so much? oh no, then it is abundant grace. We that deserve nothing, should be thankfull for every thing, as a beggar that deserveth nothing, is thankfull for every little gift. Labour thus to see a grace in every thing, and labour to see an abundant grace.
The graces of God bestowed on Saint Paul raiseth up thankfullnesse of many, and that tendeth to the glory of God. Many had the prayers of St. Paul, for he had commended himself to their prayers, Rom. 11. Strive with God for me by prayer, and so the Philippians and others, I shall be delivered by your prayers. It was usuall with Paul to commend himself to the Church and people of God, and having done so, he knew that of course they would praise God. As he desires them to pray for him, that God would be present with him in trouble, and deliver him out▪ So he knew they would praise God. And as many prayers for him, so many prayses for him; and therefore through the thanks. giving of many, &c.
Beloved, here see, that the blessing of God bestowed upon publick persons, or upon the Church, or publick persons in theGods blessings bestowed on publick persons, should stir up many thankes. Church, should stir up thanks, and many thanks of many persons. Many thanks were given for the grace of God sh…wed to Saint Paul.
Reason 1. I said before, that a Christian, when he becommeth a true Christian hath the Spirit of Christ in him, and hath learned self-denyall, he can love others, especially publick persons, that be eminent in their standing for the good of the Church, upon whom the good and honour of the Church dependeth in a great measure. And therefore you see the Corinths praise God for Saint Paul.
We should therefore labour for to consider what favours God sheweth to his Church, to any publck person in the Church, Magistrates, Ministers, or any notable Christian, or Friend, praise God for his benefits to others▪ Thus in the Prophet Davids time, The good people made a circle as it were, The righteous shall come about me, and were glad and joyfull, and gave praise for his sake, and this made him, Psal. 66. Say, come hither ye Children, and I will teach you what the Lord hath done for my Soul. He inviteth them to come, and tells them what the Lord hath done for him, that they may praise God. The righteous shall hear it and be glad. And therefore in the Communion of Saints, the sweetest Communion is the rejoycing, and giving of thanks, for the good that God doth to others, especially those that be eminent in the Church.
Reason 2. Another reason that concernes our selves is this.Our good is in the good of others. Our good is laid up in the good and prosperity of others, our good is in the Communionship of the Church, and Commonwealth, our private welfare in the publick. As it is in the state, so especially in that heavenly Common-wealth of the Church, the Communion of Saints, The good of one dependeth on the good of the other, why? because God deriveth and conveyeth all good to man, by man. It is his ordinance, he will have it so. And therfore co…sidering he deriveth good to men by men, Therfore when he sheweth any favour unto men, we ought to praise God for it, because God deriveth good by that man to us. A Christian is a publick good, because he hath a publick mind, when any favour he hath of God, he is sure the publick shall be the better for it, he will be usefull, he will be serviceable. As soon as ever a man is a Christian, he becomes as a tree of righteousnesse, and therefore if you see favours bestowed upon any good man, thank God for it, especially if it be a Paul, a blessed instrument, on whom the good of many dependeth.
Therefore what shall we say of them that be led by the spirit of envy? That think they have the lesse, the more others have,The evill of envy. that have an ill eye. O Beloved, takeaway that cursed spirit of envy. That that I have, is thine, and that tha… thou hast, is mine; in Religion there is a kind of blessed Community, The more thou hast, the more I have. If thy envy hinder thee not, and if envy be taken away, the more thou hast, the more I have. Oh take heed of this cursed spirit, that hinders us from praising God for the good of others; As Paul doth here, that saith, God shall have praise, and many praises for his goodnesse shewed to me.
Now he saith many praises, because many had prayed; when they receive the Harvest of prayers, they are thankfull. You know Prayer is a sowing in Gods bosome, Prayer is a seed, so many prayers, so many seeds sown in heaven, when the Harvest comes, when they see the fruit and issue of their prayers, then they praise God.
If we will therefore praise God, learn this own thing, for to observe what we pray for, not to pray at randome and never toObserve the returns of prayer that we may return prayses. observe whether God answers or no, that we may be able …o render his tribute due to him. How he answers our prayers for the Church, for the speciall instruments of the Churches good, King, and State, how he answers our prayers for our particular friends, and then let him have the tribute that he requires of every one, which is only praise, there is a kind of friendship between God and us, by which we enter into Covenant with him, and friendship is maintained by duty, by returning of whatsoever we receive. Now when we pray to God and have this blessing, and that blessing, and give nothing to God again, frendship will not be maintained without, when men are graves, for benefits to bury them, and return nothing again, this dissolveth the bonds of friendship among men, and it dissolveth also that bond with God, when they derive blessed benefits, and return nothing back again: Thanks is nothing but a reflection to the favours, wherein he hath shined on us first. It is his due, and an ecchoe, therefore give thanks for blessings to our selves, and others. And to that end observe how he heares our prayers for our selves, and others.
But how doth the thanksgiving of many redound to theThe more praise God, the more he is glorified. glory of God? Certainly it doth, that the thankesgiving of many may redound to the glory of God. The more heart, the better musick in Gods eares, the better musick and the louder musick, the more the prayers are, the more are the praises, Prov. 24. The wise man saith, The glory of a King is in the multitude of his subjects, and the glory of God is in the multitude of Subjects, thankfull Subjects, that will return praise to him, give him the tribute he requires at our hands, the wages and service is to him, the more the better. When a Company can as it were leavy an army, not only in prayers to offer an holy violence to God, to get a blessing, but when it is gotten to joyn in Company to praise God, O it is a blessed sound, a blessed noyse in Gods eare, when many do it.
Reason. The reason is this, because there is more abundance of incense, Prayers and prayses be incence, and if the prayer of any one man be powerfull with God, of one righteous man, what is the prayer of many righteous men? If the praise of one man be incense, what are the praises of many? If where two or three be gathered, Christ is in the midst of them; what will he do where two or three thousand be gathered? will not he be much more in the midst of them? O Beloved, Company is excellent here, and therefore as you have it recited well in the Psalmes, stir up one another to praise the Lord, praise the Lord oh my soul, and all that is within me praise his holy name, but that is not enough, praise the Lord all his Angels, all the Creatures, the holy Prophet, he puts a voyce into Hills, Dragons, Mountaines, Rivers, and every Creature that they may praise the Lord.
But fearing he should not have heart, and spirit enough to praise God enough, he stirs up sons of Levi, sons of Aaron, Angels of Heaven, to praise God; So large was the heart of that blessed man, because he knew if the praises of one would be acceptable, what would the praises of many be? Why have we such narrow hearts? Indeed, God intends our good, God intendeth it, for to make us heavenly-minded, who would otherwise have been like Moles in the earth, but in regard of God, that we may think of God, and praise God, and therefore Psal. 92. There is a Psalm of the Sabbath, wherein is an high exaltation of Gods workes. And we have the Sacrament, Why is it called Eucharist, the greek word? but because it is a praising of God, we having the Sacrament, are to praise God for the good we have by his body broken, his blood shed, and therefore have cause of the greatest praise that ever was, for the greatest gift that ever was given▪ the Son of Man. It is Gods end in Sabbaths, in Sacraments,Praise is the end of all Gods mercies. his end in all his favours and blessings both in this, and a better life; and therefore let us stir up our hearts, and stir up others to praise God, that thankesgiving may abound by many. But I cannot finish this argument so necessary.
For some Rules how to do it, I will not go out of theHow to shew thankfulnesse to God Text, because I have spoken of thankesgiving upon every occasion.
If we will praise God, see that every thing be a grace, be a grace and abundant grace, answerable to the degrees of goodnesse, the abundant grace indeed is Jesus Christ, who is the gift of gifts, and cause of all gifts, & the good we have by him. The abundant mercy in God is, new birth in Christ, there is the abundant grace; but even in the things of this life, that we have Sacraments, Ministers helpes to Heaven, is abundant grace. Beloved, whatsoever we have more than Hell by nature, it is all grace, and when we be Christians, and delivered from fear of Hell, whatsoever is overplus is a grace. If we were poor all our life, and miserable all our life, what were it? but when to our way to Heaven, God giveth double portions, mercy here, and abundant hereafter, here is abundant redundant grace. Therefore if we will be thankfull, see grace and abundant love in every thing. And consider the circumstances that increase the favours of God in Christ towards us, when we were unworthy, when we deserved the contrary, it came in opposition of the enemy, it came when we had much comfort in it, being stript of all other comforts: See it come from the spring of Gods favour, and see all the sweet circumstances of it, and that will make us thankfull.
And then consider it is all we can do, or need to do, it is justIt is just we should give thankes. we should do it. God needeth not our thankes, or praises, but it is Justice on our part. Is it not just, that we should return praise, that rivers should run into the Sea, from whence they came? that beames should reflect to the Sun, from whence they came? An unthankefull person is an unjust person. Therefore stir up others that the thanksgiving may be by many.
But now ye see what cause he gave the Church to be thankful Beloved, if we had the Spirit of God, now, if we consider the Churches abroad to whom is not only grace, but to us also, we being all the spouse of one Husband, branches of one root, heires of one inheritance, sheep of one flock and pasture, all as from one head; Whatsoever God doth, and whatsoever favours he sheweth to our Brethren beyond the Seas, there is grace, & abundant grace shewed, and now there ought to be thanksgiving and thankesgiving of many, if there were many prayers,Be thankfull for the mercy shewed to the Churches abroad. and for the Church, every one that hath the Spirit of prayer, hath many prayers for the Church of God; And so much humiliation for the misery of the Church, that (as the Psalmist saith) lay among the pots, as Scullians do all besmeared and all bedaubed with misery; but now God hath brought it from among the pots, and covered it with silver wings, the wings of a Dove, and begins to restore beauty, and excellency to the Church. As we were then ready to pour forth our prayers in the behalf of the Church; now let us labour to have our hearts inlarged for his mercy to the Church, that there may be thanksgiving, and thanksgiving of many. This is our duty, and all that have the Spirit of God will do it.
Thus the Saints of God have done at all times. You see when the Ark was brought into Jerusalem, how David forgot himself and kingly state, and danced before the Ark, so far, that Michal his Wife scoft at him. And so we should rejoice so, as if2 Sam. 6. 14: we had forgot our selves, especially them that it neerly concerneth; as it concerneth us all, indeed, as if we were in their case, we would desire others to rejoice in our behalfs. Prayers went o…t of Syon. God blesse the Church out of our Church of England, our prayers did help them. An army of prayers, is as good as an, army of fighters. Now as an army of prayers went out of our Sion so let an army of praises go out of our Sion; praises wait for thee in Sion, saith the Psalmist.
When there is matter of praise make the best use of it; we have waited for matter of praise, we have waited for good newes, and we have newes; now as God hath helped out of Sion, so2 Chro. 20, 21. let us help wiith our praises, for praises help as well as prayer. As in the story of Jesophat after they had praised God in solemn special manner the victory came. Now praises prevail more than prayers, for there is more self-denyall in praises than in prayer; God hath more honour, and all his attributes to him, whereas self-love may move a man to pray. Therefore I beseech you, as we have helped them with our prayers, so help them with our praises to God, for that will help them still farther and farther. When God sees he gaineth a return by our praises, we shall have matter of praise more and more, and still cause to pray that we have an heart to praise, and praises shall be evermore a pleasing obligation to God. But a place of all places, is Revel. 19. Where you see a voice in heaven crying to God to avenging the blood of his Saints, on that man of sin, and that cursed seat there; how all creatures in heaven and earth, they have their allelujahs against these things. I heard a great voyce, and much people in heaven, that is the Church, say Allelujahs, Salvation, Glory, and Honour, and Power, be given to the Lord our God; much people; Here is many thanksgiving, when Antichrist begins to fall, Ba…ylon to fall We that belong to the people of God, if we have part in Heaven, or any portion in Heaven, We will praise God, we will have our Allelujahs. And now because the work is beginning we should joyn with a quire of heaven, joyn with the people of God, joyn with Angels, joyn with all Gods people, Allelujah, Salvation, Glory, Honour, …nd Power, be to the Lord our God. Why, what is the reason? For tr…e and righteous are his Judgements, he hath judged the great Whore which corrupted the earth with her abominations. And again, they cryred Allelu jah, and her smoke rose up for ever and ever; and so the foure and twenty Elders fell down and worshiped God, Alleluiah. Praise God all yee Servants, yee that fear him, both small and great, praise and glorifie God, and let all, small and great, in heaven, and earth, joyn in praises. If we had any wise consideration, what God is working now in heaven, how he exalts himself, what excellent attributes he sheweth in delivering his Church, of Power, and Justice, and Mercy in destroying his enemies, if we have divine spirits, let us sing forth praises to God, expecting by Gods blessing, more matter to praise God, to sing Allelujahs as the Church did there.