An Expository Comment on 2 Corinthians 1, Exposition · Sermon 36
SERM. XXXVI.
That God not only can, but doth actually comfort his People, and how he doth it.
2 COR. 1. 4.
Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our ſelves are comforted of God.
IN the former verſe we had the Reaſons of our bleſſing of God ſet down, by the deſcription of that glorious attribute of his, The Father of mercies, &c.
In this verſe the Apoſtle doth further amplifie the cauſe of this duty of Thanksgiving, viz. from the effect, and fruit of this property of his, He is not only a God of conſolation, habitually and potentially, as it were. He is not a fountain ſealed up; but this Sunne doth alwayes irradiate its beams; As he is a God of conſolation, ſo he doth comfort.
So that in the words we have the Effect or Cauſality attributed to God, foreign, who is comforting, that doth never ceaſe to do it, that never withdraweth his conſolations; It's his nature to be alwayes comforting. As the Devil is called foreign, becauſe he is alwayes tempting. The word in humane Authors is uſed frequently of him, who calleth another to him; but in the New Teſtament either of him that intreateth and prayeth, or of him that exhorteth, or as in the Text, of him that comforteth.
2. The Subject of this conſolation, us] That is either generally all believers, or us Apoſtles and Officers in the Church. For the Apoſtle might ſpeak this to obviate that ſcandal, which many were ready to take at the afflictions and perſecutions of the Apoſtles, as if they were hated of God, and were nothing but impoſtors. Therefore ſome part of this Chapter is a narrative of his preſſures and apologetical, in declaring the great goodneſs of God thereby to the Church.
3. The particular wherein, in tribulation] Light can come into this dark dungeon.
4. The Extent of this, All our tribulation] God can turn the hardeſt ſtones into bread: All] either of mind or body.
5. The conſequent Effect of this, That we may be able to comfort them, &c.] God many times doth in an exemplary manner exerciſe the Miniſters of the Goſpel, that they may experimentally be able to inſtruct ſuch who are tempted.
We begin with that efficiency given to God, who comforteth, is comforting, and obſerve,
That as God is the God of all comfort, ſo he doth actually put forth this comfort God not only can, but doth comfort his children.to thoſe that are his.
Gods attributes may be truly affirmed of him, though they never be put forth into act, God would have been Omnipotent, Mercifull, Wiſe, though he had not created the world, only the creation of the world did demonſtrate thoſe Attributes. Thus God may be called, The God of comfort, or a mercifull Father, in reſpect of his Nature and Inclination, though actually he doth not comfort any; but God is a fountain communicating himſelf into ſtreams of comfort, he will make his people taſte and feel what he is by Nature. Now when it's ſaid, That God comforteth, you muſt underſtand this both in temporal and ſpiritual comforts. That ſpiritual comfort comes alone from God is plain, becauſe the Spirit of God is called the Comforter. We cannot have one drop of heavenly conſolation, till Gods Spirit infuſe it into us. If the children of God could have comfort when they will, would they walk ſo diſconſolately, and cry out of their dark troubled ſouls as they do, but then even earthly comfort, to take delight in the lawfull contentments God doth allow us, to take delight and joy in theſe corporal mercies, this is alſo from God, Eccleſ. 2. 24, 26. Eccleſ. 3. 13. Eccleſ. 5. 18. You ſee the Wiſeman affirmeth it often, That a man cannot take any joy or delight even in thoſe lawfull things, unleſs it be given him of God. All comfort then of all ſorts ariſeth from him.
But let us conſider the way or manner of Gods comforting. For as it is a great How God comforteth his people.and profitable Queſtion to examine, How God doth convert and ſanctifie, ſo alſo, how he doth comfort? And
Firſt, You muſt lay this foundation, That God doth comfort two wayes, either immediately, when he doth by himſelf work upon the ſoul: Or mediately, when he comforteth by ſuch means as he hath appointed thereunto.
Let us then in the next place conſider, What are thoſe immediate workings of God upon the ſoul, whereby he maketh the heart joyfull? For David, Pſal. 4. ſaith, God had put more joy into his heart, then any man can have in the abundance of all temporal mercies. And
Firſt, Therefore God doth comfort by illuminating and opening the underſtanding and opening the underſtanding, to know and ſee the grounds and reaſons of comfort. And certainly, this is of great conducement to have the heart comforted, when the underſtanding is rightly convinced of the grounds of comfort. For as the dark night is apt to beget fears and terrours, ſo darkneſs in the underſtanding is a great cauſe of all that terrour and diſconſolateneſs, which Gods own children may many times lie under. So that as God in converſion and humiliation for ſinne, begins with conviction upon the heart, ſo alſo in conſolation and comfort. The great impediment to a godly mans comfort, is want of ſpiritual knowledge, and conviction about the cauſes of comfort. As it was with Hagar in the wilderneſs, ſhe ſate weeping for her child, and gave over all as deſperate, till God opened her eyes, and made her ſee a fountain. Thus the broken heart, judgeth it ſelf in a wilderneſs deſtitute of all comfort, ſeeth nothing but matter of deſpair and damnation, till God enlighten the underſtanding about comfortgrounds in the Goſpel. As for example, when the Spirit of God enlightens us to receive comfort, it giveth us the eye ſalve:
1. To look upon Chriſt revealed in the Gospel, as the full cauſe and ground of all our comfort, as well as on ſinne. Generally the people of God in the firſt workings of the ſoul, look upon nothing but their ſins, behold nothing but ſinne; but God will not let them alone in this agony; he enlightens them further, that they ſhall ſee Chriſt as well as ſinne, the Gospel as well as the Law, he giveth them eyes to behold the brazen Serpent when ſtung. Hence the Spirit of God, John 16. 9, 10. doth not only convince of ſinne, but of righteouſneſs alſo. The Devil he indeed moveth in thoſe troubled waters of thy ſoul, and would keep thee off from Chriſt, as the Diſciples did the blind man, but the Spirit of God will not leave the ſoul in theſe wounds, in theſe ſtraits, but doth carry him up from the mount of curſing to the mount of bleſſing. And certainly the wiſe men could not more rejoyce to ſee the ſtarre, than the godly heart doth to behold Chriſt after the ſtorms and tempeſts in his ſoul. Hence the Apoſtle Gal. 1. calleth it, The revealing of the Sonne in him. This then we are inabled to do by God, not only to know ſinne in the terrour and ſting of it, but alſo Chriſt in his fulneſs and excellency. How was Paul affected with this, 2 Cor. 2. 1. I deſire to know nothing but Chriſt crucified? This therefore is a ſpecial work of God to make us look with both eyes, to make thee ſee ſinne as well as Chriſt, and Chriſt as well as ſin.
2. As God doth convince the ſoul of Chriſt, what a full and glorious Saviour he is; ſo alſo in the ſecond place, Of our duty to receive him, and to lay hold on him. And this is a further ſtep to comfort, when God doth ſo farre open the eyes, as to ſee not only a full and ſufficient Chriſt, but alſo that it's a duty in particular to apply this Chriſt, and to reſt upon him for comfort and ſalvation. This is a further diſcovery ſtill. Paul ſaid, Gal. 2. Who gave himſelf for me, and loved me: And Thomas ſaid, My God, and my Lord. It is one of the bleſſed truths diſcovered in the Reformation out of Popery, That it is not our duty to believe in the general onelyonly, that Chriſt is a Saviour, but to reſt on him alſo for the pardon of my ſinnes: That this is the Faith that juſtifieth: That this is moſt acceptable and precious unto God: That unbelief not only in the general, but as it faileth in this particular, in not applying, in not appropriating Chriſt to the ſoul, is that which will damn a man. Oh then what bleſſed and comfortable light is that, which God bringeth into the ſoul, when he ſhall make thee ſee, that though a ſinner, though burdened, though unworthy, yet it's thy duty to go to Chriſt to be eaſed? That he commands thee with that woman, not only to touch the hem of his garments, but to lay hold on Chriſt himſelf. This particular faith is that, which the ſoul is hardly convinced of. Though others may draw nigh to Chriſt, yet may I? But he cometh at laſt to be perſwaded of this truth.
3. God comforts by enlightning the mind, that a comfortable, joyfull life, ariſing from peace with God, is a moſt acceptable thing to God; that it brings honour and glory to God; and that on the other ſide, to walk heavily, and in a dejected manner is to diſhonour and reproach God. That God doth not only look to our gracious walking, but alſo to our comfortable walking, and that we demonſtrate the Kingdom of Heaven to be begun in us in joy, as well as in mortification, Rom. 14. 17. The Kingdom of God is righteouſneſſe, and joy in the holy Ghoſt. You ſee Joy as well as Righteouſneſſe; The children of God they are not quickly perſwaded of this, they think ſuch as they are, may not walk comfortably: It's not for them to rejoyce, but at laſt they come to ſee, that they were ſinfully kept up by ſlaviſh fears, and ſervile dejections, that the Kingdome of God requireth Conſolation as well as Sanctification. Thus you ſee the firſt general way, how God comforteth, viz. by enlightning the mind.
Secondly, and principally God comforteth, By preparing and faſhioning the heart, by making it fit and ready to receive comfort. For all the while thou art enlightned only, and haſt not an heart fitted to receive it, thou art like Moſes that ſaw the good Land of promiſe, but he could not enter into it. And thus indeed it falls out ſometimes, that when the mind is enlightned enough, yet the heart is heavy. They cannot delight and rejoyce in the promiſe; they would gladly do it, they heartily pray for it; but their heart ſinketh down like a ſtone within them. Therefore God hath a further degree in comforting, and that is by raiſing up the heart; by making it ready to receive conſolation. For as God can humble the proud heart, and ſoften the hard heart, ſo he can eaſily comfort and revive the grieved heart. Thus as it is in ſanctification; it's not enough for God to illuminate the mind, unleſs he alſo change the heart, and make us to will and to do: So it's not enough for God to teach us our duty about comfort, but actually to work the heart for it. Hence 2 Cor. 7. 6. you have a notable Attribute given to God, God that comforteth thoſe that are caſt down, Iſa. 51. 11, 12. See there with what command God ſpeaketh, That they ſhall have comfort; They ſhall obtain gladneſſe and joy. So that as God is above the heart in converſion, thus he is alſo in conſolation: He will comfort, and what man or Devil can hinder it? As in matter of grace God declareth, as Omnipotency and Sovereignty, when he ſaith, I will take away the heart of ſtone, and give an heart of fleſh: ſo in matter of conſolation, I will take away the grieved, the troubled, the deſpairing heart, and give an heart of joy, peace, and heavenly reſt of ſoul.
In the third place, God doth comfort removendo prohibens, by removing whatſoever is obſtructive and deſtructive of comfort. As
1. By chaining up the Devil, who is not only an enemy to the graces, but alſo the comforts of Gods people. As the holy Ghoſt is a Comforter, ſo the Devil is the prince of darkneſs, a Tempter to unbelief, to ſad, and ſoul, yea and bodymurdering thoughts. God therefore doth reſtrain him in his temptations, in his ſad ſuggeſtions. For we ſee by Job's inſtance, the Devil cannot go any further, than he is licenſed by God himſelf.
2. God doth ſubdue not onelyonly the Devil without, but alſo that corruption within, which doth vehemently incline to unbelieving, vexing and tormenting thoughts. For although a man naturally be in ſecurity, in ſelf-eaſe and carnal preſumption, yet when once awakened for ſinne, and feeling the terrour of the Lord thereby, then we are as peeviſh, as froward againſt the promiſes, as ever formerly we were againſt the precepts; Adam endeavours to hide himſelf from God upon his ſinne. We ſee in Cain and Judas, what ſad and dreadfull effects the guilt of conſcience would work in every one, did not God command thoſe winds and tempeſts to be ſtill. Therefore God doth repreſs theſe, and thereby we are more ready for comfort.
3. God doth by his grace prevent and keep us from ſinne, he daily preſerveth us from many ſad falls, which if plunged into, we ſhould preſently chaſe away all our comfort. When David was left, and fell into thoſe groſs ſins, all his joy was immediately loſt; therefore he complaineth of his broken bones, and prayeth for joy to be reſtored to him; what horrour, what hell would quickly be raiſed in thy ſoul every day, every night, upon every temptation? Did not the grace of God preſerve thee? Spira loſt all comfort by Apoſtaſie? And thus many Chriſtians did in times of perſecution, in a great meaſure by their revolt, though they recovered again. Therefore little doeſt thou know, how much God worketh for thy comfort by preventing ſuch ſins, which would make horrible wounds and gaſhes in thy ſoul.
Laſtly, God comforts thee by delivering thee from all ſuch Doctrines, though taught by many of great and eminent learning, which yet in their own nature tend to make the heart uncomfortable. How wonderfully did God work for the comfort of Luther, who profeſſed the unſpeakable tremblings and fears of ſoul he was in, and being in captivity by the Doctrine of works, as then tought in Popery, he could have no comfort, but often wiſhed he had never been a man, till God comforted him by delivering him from thoſe falſe Doctrines? Thus the Doctrine of the Apoſtaſie of true Saints doth utterly daſh all comfort from the believer; he muſt neceſſarily be in miſerable tormenting fears all the day long. And ſo have we done with that immediate way of Gods comforting.
The Mediate way, is by thoſe means which he hath appointed to be as Conduits running wine for us. And they are
1. The Scriptures. David profeſſeth much quickning and comfort he had by them. So Rom. 15. 4. The comfort of the Scriptures. They are a cordial, a tree of life; They direct to comfort, exhort to comfort all ſuch as are poor in ſpirit.
2. The Miniſters, They are ſons of conſolation and comfort. The Word they preach is foreign, the joyfull noiſe. Even the very feet of ſuch who bring the glad tidings, are ſaid to be bleſſed; They have a tongue of the learned, to ſpeak a ſeaſonable word for ſuch as are contrite in ſpirit. They are not to quench the broken reed. Though to the obſtinate ſinner, we bring the hammer and fire of the Word; yet to the broken heart, we bring balm and oil.
Laſtly, God comforts by the Sacraments. In them he doth peculiarly ſeal peace and comfort. Therefore is the Lords Supper called foreign, a giving of thanks. Thus doth the Lord by theſe means abundantly provide for our conſolation.