An Expository Comment on 2 Corinthians 1, Exposition · Sermon 41
SERM. XLI.
The Works of Gods Spirit upon his People, are not only for their good, but likewiſe for the Advantage of others.
2 COR. 1. 4.
That we may be able to comfort them who are in any trouble, &c.
THe next particular to be conſidered of in his text, as it ſtands divided, is the final Cauſe of Gods comforting his people, eſpecially thoſe that are in any office in the Church; which is, That we may be able to comfort others.
So that in this latter part, we are to conſider the final Cauſe it ſelf, which is, To be able to comfort others. Nihil dat quod not habet, is the old Rule. They have no skill or ability to comfort others, who have not the experience and feeling of this upon their own ſouls. It is not enough for the Miniſters of the Goſpel to have devoured many Books of learning, to be able to decide Polemical queſtions in Divinity, to convince gainſayers, to be Doctors Angelical, ſubtle or profound; to be Mallei Hereticorum, The hammers of Hereticks; unleſſe alſo they have the experimental works of Gods Spirit upon their own ſouls. They are not able to apply themſelves to the hearts of others. Paul had not been able to comfort others, if the Lord had not practically acquainted him with heavenly conſolations.
2. There is the Subject, to whom, or the Perſons, whoſe wounds Paul (like a good Samaritan) is deſirous to pour oyl into; and that is, Them which are in any trouble.
3. There is the manner how, which is, by that very comfort Paul himſelf found. And
Laſtly, There is the fontal and original Cauſe of this, Whereby we our ſelves are comforted of God.
The final Cauſe will afford two Obſervations;
Firſt, That the heavenly and ſpiritual works which God vouchſafeth to his Gods ſpiritual works upon his people, are not only for their own, but for others ſpiritual advantage.people, are not for themſelves only, but for the advantage and edification of others.
Who would not think that the inward comforts, and ſoul-conſolations, ſhould not be wholly incloſed within our own breaſts, that theſe ſhould not be communicated to others? Who would not ſay of theſe, as Solomon in another caſe, Prov. 5. Let theſe fountains be only thine own, and not ſtrangers with thee? Yet God giveth us theſe ſoul-comforts, that we may be able to revive and comfort many ſad troubled hearts, which lie languiſhing for want of them.
The ſecond Obſervation is, That thoſe have the greateſt ability and fitneſſe to help the ſouls of others, who have had the experience and work of God upon their own ſouls.
Firſt, Let us conſider the former Doctrine, viz. That thoſe great and ſpiriritual works which God vouchſafeth to his children, are not for their own god only, but for the good of others. If he ſaid in a political ſenſe, Nemo ſibi vivit ſed patriae, it is much more true of a Chriſtian, Non ſibi vivit ſed Eccleſiae. He liveth not to himſelf, but to the Church of God. Hence is that frequent compariſon in the Scripture, of the Church of God, and a body together; making all Chriſtians ſo many ſeveral Members, that if one rejoyce, all muſt rejoyce with it.
To be throughly poſſeſſed of this truth, we are firſt to know, That there are Of the diſtinction of the Schoolmen of ſpiritual Gifts. 1. Gratiae gratis datae.two kinds of Gifts of Gods Spirit unto thoſe of the Church. The Ancient Schoolmen, which diſtinction is ſtill retained with the Papiſts, is, that there are Gratiae gratis datae, Favours freely given; which are beſtowed, not ſo much for the good of them that have them, as of the good of others. Such were thoſe extraordinary gifts of Gods Spirit in the primitive times, to work Miracles, to ſpeak with tongues, &c. And ſuch are alſo thoſe common gifts of Prayer and Preaching, which many may have, and yet they be never the more holy. But as water-pots, that conveighs water to the Garden, making it fruitfull, while it ſelf beareth no flowers at all; ſo are they. And truly, this is ſadly to be conſidered by all the Miniſters of the Goſpel, whether the gifts God giveth them, be not for the good of others more then their own. As the Nurſes of young Princes live upon excellent food, not for their own ſake, but to give more excellent nouriſhment to their young ones.
The other ſort of gifts they call Gratiae, gratum facientes, ſuch gifts, as he 2. Gratti… gratum facientes.that hath them, muſt needs be accepted of with God. And theſe they make faith and love, with the like graces. Now this diſtinction is abſurd, for the Members are confounded: The graces making acceptable, are graces freely given. It is ſolely and wholly of the grace of God, to make thee differ from others in the ſpecial work of ſanctification, as it was in the primitive times, to make one who had miraculous gifts to differ from another. And then it is falſe, for no grace we have, doth of it ſelf make us gratos accepted of to God, but it is in and through Chriſt, that their imperfections are pardoned, and ſo received.
Therefore our Divines do diſtinguiſh better: That there are Dona Miniſtrantia, The Gifts of Gods Spirit are better diſtinguiſhed into Dona Miniſtrantia, and Sanctificantia.and Dona ſanctificantia; Gifts of ſervice, and Gifts of ſanctification. Gifts of ſervice are ſuch which God giveth for the uſe of the Church, Gifts ſanctifying, are ſuch as are for the good of thoſe that have them.
Now though this be true, yet in the ſecond place, you muſt not limit this ſo ſtraightly, as that ſanctifying gifts may not be ſerviceable gifts alſo. For, it's plain, that in all the people of God, their very graces as well as their gifts, are to be exerciſed for the good of others. Thy repentance, thy faith, thy joy, may be put forth to quicken and edifie others. Therefore we ſay in the Doctrine, All the ſpiritual works of God upon the ſouls of his people, are not only for themſelves, but for others. All, not only gifts, but graces: Not only their parts and their duties, but their holineſſe alſo. Hence (Prov. 15. 4.) an wholeſome tongue, which is the gift only that a godly man hath, is ſaid to be a tree of life, becauſe it doth ſo much ſpiritual good to others. Think then, that God hath not given thee grace and comfort for thy ſelf only, but for others who may ſtand in need of thee. As it was with Chriſt the Head, ſo it ſhould be with his Members proportionably. Iſa. 50. 4. To have the tongue of the learned given them from God, to be able to ſpeak a word in ſeaſon to him that is weary. As therefore God hath given thee fullneſſe temporally, to feed the hungry, and to cloathe the naked, when ſuch due objects of charity are preſented to thee. Thus alſo God giveth thee faith, to help him that complaineth he cannot believe: He giveth thee comfort, to ſuccour thoſe that can find no joy. This is to be conſidered, that thou beeſt not a fountain ſealed up, but opened, whereat many may occaſionally refreſh themſelves.
Thirdly, The godly mans improving his gifts and graces, doth not at all hinder Gifts are encreaſed by being improved.and diminiſh his own, but thereby increaſeth and multiplyeth them. It is like the widows giving of oyl to the Prophet, which was ſo farre from impoveriſhing, that it did enrich her. We may not then refuſe thoſe who ſhall deſire help for their ſouls; as the wiſe Virgins did the fooliſh, ſaying, It might be there would not be enough for themſelves. No: the more thou art willing to ſeaſon others with thy own ſalt, to quicken and comfort others, by thy own quicknings and comforts, herein thou wilt find thy ſelf more edified, and the good will rebound upon thy own ſelf. For theſe improvings of thy gifts and graces ſerviceably to others ſouls, will multiply thy own two waies.
Firſt, God hath promiſed, that to him which hath, that is, which uſeth and exerciſeth his talent, more ſhall be given. The more theſe breaſts give ſuck, the more will milk abound. Thou maieſt therefore look upon Gods promiſe, and expect that while thou art warming others, ſpiritual heat will be encreaſed in thy own ſelf: And
Secondly, The exerciſing of graces, doth inwardly corroberate and ſtrengthen the principle of grace. The moro thou putteſt forth thy graces to ſtirre up others, the more delight and joy wilt thou find in uſing of them. Therefore be as the Olive-tree, and the Fig-tree of thy fatneſſe and ſweetneſſe, enlivening and cheriſhing of others who ſtand in need of thee.
Theſe things promiſed, let us conſider ſome of the choice Particulars, wherein What are thoſe …ice things, wherein more particularly we are to be ſerviceable to others. 1. Humiliation.we may not only bring good to our own ſouls, but to others alſo.
Firſt, That ſpiritual humiliation and brokenneſſe of heart which thou haſt found, may be very powerfull to perſwade others of the bitterneſſe of ſinne. Say with meltings of thy ſoul to them, Oh, if thou hadſt known, if thou hadſt ever felt what God hath made me feel, what wonderfull changes would be in thee immediately! Thoſe ſinnes which are honey, would preſently be as gall. Thus it was with David, Pſal. 51. when he could recover from his broken bones, when he could enjoy the face of God, which was hid from him; Then I will teach tranſgreſſors thy waies. Then his heart could not hold any longer. He that had ſound how bitter a thing it was to provoke God by ſinne, would perſwade others alſo of it. Thus Chriſt he bids Peter, when he was converted, to confirm his Brother: To uſe his own experience to help him. So that you ſee, even the very ſorrow and grief God hath put thee into, let it be a reall Sermon to others. Our Saviour made it an aggravation of the Jews wickedneſſe, that if one ſhould riſe from the dead; they would not believe. And certainly, if others will not believe thee, who art (as it were) come out of hell, who haſt been in the depths of Gods diſpleaſure, their hearts muſt needs be much hardned. Oh then, make uſe of what God hath made thee feel, to be a furtherance to others! As Paul, Knowing the terrour of the Lord, we perſwade men, 2 Cor. 5. 11. He knew the terrour of the Lord experimentally, when he was ſtricken to the ground in a Viſion, and found the power of God ſo wonderfully upon him, in making of him another man.
Secondly, The knowledge and true faith which God hath given thee, do thou make uſe of it to direct and preſerve others. This knowledge and ſound mind in 2. The Knowledge of God, and true ſaith.Religion, is not indeed eſſentially accompanied with holineſſe: A man may be very Orthodox, be ſound in the Faith, as Hymeneus and Philetus were a while, yet afterwards made ſhipwrack of all. But yet it is a ſpecial gift of Gods Spirit to be led into the truth; and although to have a ſound mind only be not enough to godlineſſe; yet godlineſſe cannot be without a ſound mind, in ſome meaſure or other. Every godly man is built upon the true foundation, though there may be ſome hay and ſtubble, which, though it ſhall not damn him, becauſe not fundamental hereſies, yet ſhall make his ſalvation the more difficult: He ſhall be ſaved, ſo as by fire. If then God hath preſerved thee in the truth, and that in times when many fall on thy righthand, and on thy left hand, having this ſoul plague and infection upon them, let it be thy greater care to reduce ſuch: Let them have thy light, thy helps, and knowledge: Put thy light upon the candleſtick, and not under a buſhel. Conſider that place, James 5. 19, 20. If any do erre from the truth, and one convert him, let him know he ſhall ſave a ſoul from death. So that you ſee the ſalvation or damnation of another, is intereſted in thy improving of ſounds knowledge to inform ſuch. Howſoever the Apoſtle Rom. 14. in a particular caſe about things indifferent, adviſeth, ſaying, Haſt thou faith? have it to thy ſelf: Yet take heed of doing ſo in fundamental and eſſential truths of God: Do not there have faith to thy ſelf, but endeavour that all may be ſeaſoned with the ſame ſound knowledge. Even a private Chriſtian, though he is not to uſurpe the Office of a Teacher, yet he hath his proper ſphere, wherein he may move to propagate the true knowledge of Chriſt. This knowledge then is a talent, and expect that God will have an account of the improving of it. Say, as of comfort in the text, ſo of ſound knowledge and truth, The Spirit of God hath directed us into the truth, that we may alſo be able to guide others.
Thirdly, Thoſe temptations and aſſaults which the children of God have, are 3. Temptations.not only for themſelves, but for others alſo: That they may be able to direct and guide others, groaning under the like temptations. It is true, God worketh a great good for his own people by theſe fiery darts of Satan. 2 Cor. 12. Paul had thoſe buffettings of Satan, that he might not be puffed up with thoſe wonderfull revelations he enjoyed. There is no ſuch way to keep the gracious ſoul humble and lowly in its own ſelf, as theſe affrights from the devil: Even as vizors and ſuch horrid repreſentations … are children, and make them runne home to their Parents; ſo alſo do theſe buffettings of Satan and tumults raiſed by him, drive us out of our ſelves; make us highly to prize Chriſt and his righteouſneſſe: Yea, though theſe temptations be very irkſome and into …rable in themſelves, yet commonly none are ſuch choice, ſpiritual, and eminent Chriſtians as thoſe who have been in theſe combates. As dung, though noiſome in it ſelf, yet it maketh the field fruitfull, and full of beauty; thus do theſe temptations of Satan to a godly heart. But yet this is not all; By theſe the Lord intends them to be admirably uſefull to others. Alas, how many poor afflicted ſouls, eſpecially new beginners, new Converts, have their trembling hearts ſuggeſt to them, Who was ever tempted as thou art? Can any be the Son of God, and have ſuch horrid and vile injections in his ſoul as thou haſt? What is this but the beginning of hell in thee? Is not damnation already begun upon thee? Now for a troubled ſoul in theſe whirlepooles, to meet with ſuch who are able to ſay, They have been thus, and thus; theſe are no new temptations, but what hath uſually befallen the godly: Is not ſuch an one called out by God, to pour oyl into ſuch wounds? Doth not God plainly ſpeak, Therefore haſt thou been buffetted, tempted, and exerciſed, that ſuch bruiſed and wounded ſouls may receive comfort from thee? Hence it is that Chriſt himſelf would be tempted, that he might be able to ſuccour thoſe that are tempted, Heb. 2. 18. Thus by our temptations we are not only to learn many things, but alſo to teach others. (But of this more in the ſecond Doctrine.)
Laſtly, Here are Conſolations: And although theſe are of greater concernment 4. Conſolations.in the particular to every Believer, becauſe the joy of the Lord is his ſtrength, hereby alſo he walketh thankfully and fruitfully; yet let him take heed of being narrow and ſparing in uſing them for others comforts. For if thou art a Miniſter of the Goſpel, then thy work is not only to convert, but to comfort; not only to bring out of ſinnes, but out of fears and dejections. Thus the Apoſtle at the laſt verſe in this Chapter, We are helpers of your joy. Conſider that not only what is acquired by ſtudy, but what alſo is inſpired by God into thy ſoul, may be of admirable efficacy to others. Though Chriſts Sermons and Parables were like a two-edged ſword, mightily dividing between true grace and hypocriſie, yet (Iſa. 50. 4.) he expreſſeth his Miniſtry by this, to ſpeak a word in ſeaſon to the weary: and this he calleth the tongue of the learned. We call it Learning, to alledge the Ancients, to be full of Greek and Hebrew, to empty out the bowels of School-learning: yea, ſome are ſo ſimple, as to account ſtudied words, and compoſed language, rare Learning; whereas ſpeech is like the Arrow, that is not commended for ſtuds of gold, or Jewels on it, but if it hit the mark. Thus that is Oratory which is moſt proper to effect the end of our ſpeech: To make the ſinners weep, the hard heart to tremble, and the ſad to be comforted. You ſee it's the tongue of the learned to do this. Doth then God give thee comfort? be not thou wanting then to ſupport and comfort the feeble-minded. It may be thou art a kind of a ſpiritual Dives, full of conſolations, and thinkeſt thou haſt ſtore enough laid up for thee, both to live and die with, take heed leſt ſome poor Lazarus would be glad of thy crums, and thou doſt not give to him.