An Expository Comment on 2 Corinthians 1, Exposition · Sermon 40
SERM. XL.
How God may be ſaid to comfort his children in all their Tribulations, though many of them may live very diſconſolate.
2 COR. 1. 4.
Who comforteth us in all our tribulation.
WE were diſcuſſing this third particular in the Text, but that one main doubt may preſent it ſelf, the diſcuſſing whereof is very uſefull in a practical way. It is this, Seeing Paul ſpeaketh thus generally, God comforteth us in all our tribulations, doth not this neceſſarily infer, that all the children of God in all ſtraits are full of comfort? And if this be ſo, either we muſt condemn many, who in all appearance are the dear children of God, for hypocrites and unſound, becauſe they have no comfort: Yea all divine means have been uſed, and yet they cannot be comforted, or elſe we must question the truth of this Scripture. This Text ſaith, God comforteth his in all their tribulations: Experience telleth us, That many of Gods children are ſadly diſconſolate, or elſe if their want of comfort be an argument, they do not belong to God, we ſhall then paſſe an uncharitable cenſure upon thoſe who are every way to be accounted of as precious Saints, and that of the first magnitude.
Let us therefore remove this ſtumbling block out of the way. And
Firſt, It cannot be denied, but that it may be the caſe, not only of a godly perſon, but even an whole Church, to be without all comfort, that nothing but ſorrow and How God comforreth his children in all their tribulations, though they often may be diſconſolate.trouble do even devour them all the day long. See this true in Jeremiahs Lamentations, Chap. 1. 2. Chap. 2. 20, 21. The Church there ſits in mourning, with tears on her cheeks, and ſhe hath none to comfort her, neither God or man. And for a particular perſon, what is clearer than Job, whoſe ſoul was as full of ſpiritual botches and ſores by ſad thoughts, as his body was of corporal ones, Job 17. 13. When I ſaid my bed ſhall comfort, thou skareſt me with dreams, &c. Job not in his bed a place of reſt, nor in the night a time of reſt, can be freed from terrors and fears: yea Chap. 9. 27. when he ſaid, I will leave off my heavineſſe, I will comfort my ſelf; when he ſet himſelf with all holy endeavours to caſt off this viper of ſorrow, yet they did rather increaſe upon him: Yea, when he himſelf cannot remove thoſe mountains of his heart, it may be his godly friends may, and indeed ſuch ſpiritual Phyſicians God doth ſometimes bleſſe for that end: But Chap. 21. 34. he telleth them, They comfort him in vain; none then can deny, but there was a time at leaſt, when God did not comfort Job in his tribulations. We read alſo of Heman, Pſal. 88. 15. who complaineth, That he was distracted with the terrors of the Lord from his youth up; he complaineth, Gods wrath lay hard upon him; that God did afflict him with all his ways; yea he prayed, he cried, and God did hide his face from him. So that in all the Pſalms there is not a word of comfort, no nor of hope or of confidence, which yet David in every Pſalm almoſt, though never ſo caſt down, doth in ſome degrees and ſparks (as it were) diſcover, but here is nothing but diſconſolateneſs; yet this Heman was a godly man, a Penman of ſome Pſalms; yea he was accounted one of the moſt eminent wiſe men that lived in that age; for 1 King. 4. 30, 31. Solomons wiſdom is ſaid to exceed all others; yea four wiſe men are inſtanced, whom Solomon did ſurpaſs, and this Heman was one. Whereas then, we are apt to judge ſuch as want the ſenſe of Gods comfort, and go in a diſconſolate manner, fools and melancholly, ſuch as will go out of their wits: You ſee here a godly man, and one of the wiſeſt men in Solomons times, yet afflicted with the terrors of the Lord, and can obtain no comfort. This then being laid down as a foundation, let us conſider what is to be ſaid to the doubt. To anſwer the Objection, you muſt know in what ſenſe this is a doctrinal truth, That God comforteth his in all their troubles, and to that purpoſe obſerve theſe particulars:
1. That comfort, especially when we are ſenſibly affected and enlarged therewith, Comfort not abſolutely neceſſary to ſalvation.is not of the eſſence of grace, nor is it abſolutely neceſſary to ſalvation. It is indeed for the benè eſſe, and is like oil to the wheels, it doth wonderfully quicken and expedite the ſoul in wayes of holineſs; but yet a man may be in the ſtate of grace, and may have an unqueſtionable claim to Heaven, yet for all that be deſtitute of ſuch ſenſible comfort, for theſe conſolations do commonly flow from aſſurance of Gods grace, and the ſenſe of his love ſhed abroad in their hearts. Now it is not this aſſurance that doth juſtifie us, but it ſuppoſeth us juſtified already; we may reſt on Chriſt, we may believe on him, and yet want this faith of evidence, as ſome call it, while we have the faith of adherence and dependance. Seeing therefore that this comfort is not an inſeparable quality from a godly man, we muſt then underſtand the promiſes of God for comfort, as we do of other things which are ſeparable from true grace. God promiſeth health, outward peace, long life, yea of all outward mercies, godlineſs hath a promiſe, but yet the godly do not alwayes partake of theſe; there are many of them ſick, weak, poor and diſtreſſed, though under ſuch promiſes: And the reaſon is, becauſe theſe are not neceſſary to ſalvation: They are not required as Chriſt and grace is, for then no godly man ſhould be without them; yea they may be an impediment, an hinderance, and therefore it's a mercy ſometimes when God denieth them. Thus it is in regard of our comforts, it is for our good to be ſometimes without them, God in much mercy ſuffereth his people to be in darkneſſe, and to have no light. So that you may no more wonder to ſee them ſometimes without joy, then to ſee them ſometimes without the outward mercies of the world: Yet you muſt underſtand, when I thus compare theſe ſoul-conſolations to bodily ones, that I make them not of the ſame nature with temporal outward mercies, as if they were no more ſpiritual than wealth, or health are: No, I do not compare them in their nature, but in their property of ſeparability; they neither are of the eſſence of grace, nor of abſolute neceſſity to ſalvation, and herein they are alike: otherwiſe theſe conſolations they are ſpiritual mercies ſeated in the ſoul, and have intimate connexion with the graces of Gods Spirit. Gerſon calls them Gratiae gratis datae, and indeed they are the gifts of Gods Spirit, and are highly to be prized, yet as degrees in grace are of Gods Spirit, but not neceſſary to ſalvation; the truth of grace is, but not every degree of grace, for then no godly man could be ſaved that is weak in faith, and in other graces. Thus it is with this comfort in ſome reſpect, They are gifts of God, they are wrought by his Spirit, yet ſo as that they do not neceſſarily accompany our ſalvation, and in this ſenſe you muſt underſtand the Doctrine.
2. There is a two-fold joy, which I may call a direct and reflex one: The one is There is a two-fold joy, direct and reflex.when we are carried with delight to that which is holy and good. The other is, when we know and feel that we are thus carried out, joy is a fruit of faith, 1 Pet. 1. 8. In whom believing ye rejoyce with joy unspeakable. Now as faith acteth two wayes, ſo alſo doth joy. Faith acteth directly by going directly to Chriſt; and then faith acts reflexly, by looking upon this, that I do reſt on Chriſt. Thus there is a joy that doth directly go to God and Chriſt by way of delight and enlargement, being thus apprehended by faith. Of ſuch a joy in holy things Solomon ſpeaketh Prov. 21. 15. The Prophet Iſaiah alſo Chap. 64. 5. And then there is a joy flowing from the apprehenſion of this, that we do delight in holy things. For a man may rejoyce to find he can rejoyce in what is good; a man may be comforted in finding that Chriſt and heavenly objects, are matter of delight to him. Now as it is with thoſe two acts of faith, the former, which is the direct one, that is abſolutely neceſſary, by that we are juſtified, by that Chriſt is made ours, by that we are in him, and he in us; but the latter is not of the ſame neceſſity. It is no where ſaid, If ye know that ye do believe, and if ye be aſſured that ye do believe, but if ye do believe, then ye ſhall be ſaved. It would be ſad with many of Gods children, if none were juſtified, but he that knoweth he believeth. Thus it is alſo for joy, joy in its direct acts, it's a neceſſary grace. It is our duty to rejoyce in God and heavenly things, as well as love them. And indeed there cannot be any grace of love, but there is alſo the grace of joy. Hence Gal. 5. joy is made the fruit of the Spirit, with other graces. And Rom. 14. The Kingdom of Heaven is ſaid to conſiſt in righteouſneſs, and in joy in the holy Ghoſt. So that there is a joy, which being a grace, is part of the new creature, and there cannot be godlineſs without it; as is our love, ſo is our joy. But then there is joy as a priviledge, which (as you heard) ariſeth from the knowledge of our being in the ſtate of grace, and this is communicable at Gods pleaſure. Thoſe that have the moſt of Gods grace, may for a time have the leaſt of it in ſenſe, as we ſee in Chriſt himſelf. So that we are to diſtinguiſh between joy as a grace, and joy as a priviledge. It's of the latter the Doctrine is to be underſtood.
3. Yet further, The joy that Gods people partake of, may be conſidered either as Joy is either ſpiritual, or ſenſitive and corporeal.ſeated in the ſoul, or as in the ſenſitive part. The one is rational and ſpiritual: The other is ſenſitive and corporeal. For the Scotiſts they ſay, That as there are affections ſeated in the ſenſitive part, which are called fear, joy, grief, &c. ſo they make ſome things anſwerable to theſe in the miniſterial ſubſtances. For, it may ſeem, the ſoul when ſeparated from the body doth love joy, yea and Angels themſelves, not that they are to be called paſſions in them, becauſe not corporeal, but they are ſo in us. Now this diſtinction is made great uſe of by Caſuiſts. There is (ſay they) a rational love, and a ſenſible love. A godly man may ſometimes feel a more ſenſible love of his children, then he doth of God, yet he is not to be diſcouraged, or to think he doth not love God better than his children. For according to his rational love, which conſiſts in the eſteeming and prizing of Chriſt; ſo he would part with all theſe when God calleth, rather than deny his cauſe. Indeed a learned Writer rejects this diſtinction of love intenſive and appretiative, (Cocceius de foedere) becauſe we are bound to love God (ſaith he) with all ſenſible affection, as well as rational eſteem; but no doubt the diſtinction well explained is of great uſe. It is made uſe of alſo in regard of ſorrow for ſin: Some tender hearts complain, they can ſhed tears, they can ſenſibly weep and mourn for the loſſe of a father or a child, but they cannot do thus about their ſins. Here again we ſuccour them, ſaying, There is the paſſion of ſorrow which ſtirreth bodily, and the grace of ſorrow which affects the mind and the will. Thou doeſt deteſt and hate ſinne, thou judgeſt any evil to be ſuffered rather than that committed; thou haſt an unſpeakable diſplicency and diſlike of what thou haſt done, here is godly ſorrow, though it be not paſſionately expreſſed in thee; therefore repentance is called foreign, becauſe of the great change upon the mind. Thus it is alſo of great uſe in the matter of joy. There may be a rationall ſolid joy, ariſing through faith, whereby the ſoul will enjoy a peaceable tranquillity and ſerenity, when yet no bodily affectionate joy may much be perceived. The Heathen could ſay, Gaudium eſt res ſevera.
Laſtly, We are to distinguiſh in this Objection concerning the matter of thy joy. Although God hath denied thee outward arguments of joy; thou haſt no health no friends, no outward ſupports to rejoyce in, yet thou haſt the favour of God, and his precious promiſes that are heavenly raviſhment to thee. When Paul and the other Apoſtles, were in dangers often, in troubles often, yet at that time their hearts were repleniſhed with ſpiritual conſolation. Haſt thou therefore no comfort, becauſe thou wanteſt ſuch outward ones as thy heart deſireth? Let not ſoul-conſolations ſeem ſmall to thee, though with Lazarus thy condition be ſo ſtraitned, that thou canſt not get ſo much as a crum of bread. Again, diſtinguiſh of the degrees of thy comfort: There is leſſe comfort and more comfort, yet comfort; there is a greater and leſſer flame of fire, yet both fire ſtill. Thus though comfort, even the leaſt, be like fire in the boſome warming of the heart, yet it is capable of intenſion: Sometimes comfort overfloweth, and like the Sunne diſpelleth every cloud away. Sometimes, again comfort is there but in a combate, in an agony, conflicting with fears and ſorrows. Now wilt thou call that only comfort, which drieth up every tear, which removeth every ſigh. No, you muſt not expect perfect comfort any more than perfect faith, perfect love. The Devil and ſinne doth not only oppoſe thy graces, but thy comforts: Therefore bleſs God, and be thankfull for a drop of comfort, though thou haſt not as much as thou deſireſt. Oh conſider, how juſtly God might make thee a Cain, fearing every thing ſhould kill and damn thee! How juſtly may he make thee a Magor Miſſabib, fear round about thee, and all fear within thee? Thus God might make thee a terrour to thy ſelf, ſhould he deal with thee according to thy ſins. So that you muſt not only account great comfort, comfort, but even be thankful for more ſparing diſpenſations of it.
Laſtly, Diſtinguiſh about the time of comfort. What though ſometimes thy ſoul ſeemeth to be like a wilderneſſe full of howling beaſts; what though in ſome tribulations, thou crieſt out with David, Hath the Lord forgotten to be gracious? Yet this Sunne afterwards breaketh through the clouds, ſo that thou canſt ſay with David, Sorrow may endure for a night, but joy cometh in the morning. And Pſal. 126. 5. They that ſow in tears ſhall reap in joy. You muſt know that God hath ſeaſons of joy. As there is a time to reap, and a time to ſow, ſo ſaith Solomon. There is a time to laugh, and a time to mourn. Job had indeed been a long while without the comforts of God, but at laſt you read all was abundantly made up again. We muſt not therefore judge of comfort by one time, or by one tribulation, but compare all together: as in matter of grace, the godly are not to judge of their eſtate abſolutely by ſome particular temptation, for then they might paſſe falſe judgement upon their ſelves.
5. To clear this truth yet more, Conſider of Gods tender and offer of comfort. But it may be thy heart is froward and unbelieving, rejecting the conſolations of God. For although we ſay, God comforteth his in all tribulation, yet that muſt be underſtood ſo as that his people do their duty. God comforteth the godly afflicted, but it is the godly believing, the godly preparing and ſetting himſelf to receive comfort; he muſt not be as Rachel that refuſed to be comforted, as God ſpeaks once or twice to us in his Word, for ſuch or ſuch a duty; but if we refuſe to hear, if we attend not, we go on in rebellion, yet God offers ſanctifying grace to us: Thus it is alſo for comfort; God comforts again and again by his Word; by his Ordinances he often ſuggeſts, precious and ſweet arguments of joy to thy ſoul, but thou art peeviſh, dejected, and ſo they are not received: as we cannot write on wet paper, neither will the moiſtened ſtrings of the inſtrument make any melodious ſound: If therefore thou haſt not comfort in thy troubles, mayeſt not thou blame thy ſelf? If every Iſraelite had not manna in the wilderneſs he may condemn himſelf; God did rain enough, but his negligence ſlighted the getting of it.