An Expository Comment on 2 Corinthians 1, Exposition · Sermon 42
SERM. XLII.
That thoſe only can make fit applications of Spiritual things to others, who have an Experimental knowledge of them in their own ſouls.
2 COR. 1. 4.
That we may be able to comfort thoſe that are in any trouble.
THere remaineth a ſecond Doctrine contained in the final cauſe, why God comforts his people, viz. That they may be able to comfort others. From whence there is this Obſervation obvious:
That thoſe only are able to make fit applications to the ſouls of others, who have Thoſe only can make fit applications to others, who have the work of Gods Spirit upon their own ſouls. A two-fold knowledge of ſpiritual things 1. Speculative and Theoretical.had the experimental working of Gods grace upon their own ſouls.
That we might be able, implying, otherwiſe there would not be that ſufficiency and fitneſſe in us which ought to be.
To diſcover this, conſider,
Firſt, That there is a two-fold knowledge of divine and ſpiritual things: The one is ſpeculative, and meerly Theoretical, when we know them, yea and it may be give a ſound and firm aſſent to them: And ſuch are all thoſe learned men who are very Orthodox, and wonderfully able to maintain the truths of Chriſt againſt all oppoſers whatſoever. Such as theſe are, God raiſeth up many times as eminent Pillars in the Church. But becauſe this is not enough to ſalvavation; therefore in the ſecond place, there is a ſaving, affectionate, practical 2. Practical and experimental.and experimental knowing of truth, whereby we do not only believe ſuch things, but by believing we do love and embrace the truths we know: We do credendo amare, we have a faith which worketh by love. Now it muſt be confeſſed, that the condition of thoſe who are only Orthodox, and no more, is much to be pittied and lamented: To write againſt Arminians and others, about the work of Gods grace in Converſion, and yet never experimentally to have this upon their own ſouls: So to treat of Juſtification, and Chriſt, yet not at all to have the ſaving and ſweet operations of theſe things upon their ſouls, is greatly to be bewailed: To be like the builders of Noah's Ark, that proved a place of reſt and refuge in the time of the deluge for others, when they themſelves had no advantage by it. But it is no wonder that ſuch excellent knowledge, and of ſuch admirable lovely uſe in the Church, be not ſaving, while it goeth no further; becauſe practice and doing is the end of all Theological knowledge. If ye know theſe things, happy are ye if ye do them, Joh. 13. 17. So that this experimental and practical knowledge of divine things, is that which compleateth the former. To know Chriſt, ſo as to have him; to know regeneration, ſo as to be born again; this is the glory of all knowledge. Hence is that Commandement, (2 Cor. 13. 5.) To examine our ſelves, to try our ſelves, whether we be in the faith, and in Chriſt or no. The latter word ſignifieth, to make an experience, or an experimental tryal of grace in us. So that if you had a man who could ſpeak like an Oracle in all the points of Divinity, who was a very Miracle in reſpect of learning, yet he is but a tinckling cymbal, and ſpeaks in the matters of Religion like a Parrot, not rightly or fully apprehending of them, till he hath inwardly taſted of the ſweetneſſe of them.
Secondly, This ſaving experimental knowledge doth differ in its whole kind, This ſpeculative and practical knowledge of ſpiritual things differ in the whole kind.and is of another nature in a moral conſideration, from a meer Orthodox, or bare ſpeculative knowledge. I ſhall not enter into a large diſpute concerning the difference between illumination in a temporary believer, (although now we are not ſo much ſpeaking of the habitus fidei, as Theologiae, which may be in learned knowing men) and that which is in a true convert: We ſhall ſuppoſe it for a truth from Heb. 6. That thoſe who were inlightned, yea and had ſome experimental workings, (of which a non) yet they had not foreign, they had not the things that hold faſt ſalvation; and therefore the Apoſtle hoped for better things. They therefore ſo differ, that take a man who doth only know divine things by Books, by Sermons, by reading of Authours, and was not at all acquainted wih the Spirits effectual teaching by the Word; and let him at laſt come to have theſe things ſet home upon him by an effectual demonſtration of Gods Spirit; let him know theſe things as the truth is in Jeſus, which the Apoſtle mentioneth Eph. 4. and he will then cry out, acknowledging that he never knew any thing till then: That he was in the dark; that he had but a learned kind of folly; that he ſpoke of theſe things, as men do of Countries which they ſee in Maps, only by a general knowledge, having never travelled to ſee the Countries themſelves. There is ſuch a fuller power accompanying this practical knowledge, that the former was but a ſhadow to this ſubſtance. Obſerve many men, Do they not read the Scripture? Do not they go from Chapter to Chapter? But till it be the ingrafted Word in them, they have the images and pictures of things, not the things themſelves.All knowledge that is accompanied with ſome kind of affections, is not an experimental knowledge.
In the third place, That is not to be called experimental knowledge, which may be accompanied with ſome kind of ſenſible affections. Mat. 13. the temporary believer received the word with joy. You ſee then, that ſome may have joy, and that from the Word, yet this not be the true ſaving knowledge or faith. Heb. 6. ſome are there alſo ſaid, not only to be inlightened, but to have taſted the good word of God. Here you may obſerve, that ſome may taſt, may have joy; all which do inferre ſome affectionate inward experimental workings on the ſoul, and yet not attain to have the true and honeſt heart: And the reaſon is, becauſe theſe affectionate workings, they are but tranſitory, they quickly vaniſh away: There is no ſetled conſtancy or permanency in them. So that we are not to give credit to all the affections, nor to all inlargements that we may find in our ſelves, even about holy things, but we are to be ſure that there be deep rooting enough. Hence
Fourthly, All experimental workings of the ſoul, are to be judged and tryed by All experimental workings upon the ſoul, are to be tryed by the Scriptures.the Scripture. Our hearts being full of guile and impoſture, the devil alſo transforming himſelf into an Angel of light, hence it may come about that we may have the experience of much joy, of many inlargements, and yet all the while be in the devils waies. Hence it is that all Sectaries almoſt, will tell us of the great ſupport and comfort they have had, and that ever ſince they embraced thoſe new waies; yea, ſome make themſelves to be the only ſpiritual men, that all other are in the fleſh: as Tertullian wrote a Book againſt the Orthodox, ſtiling it Contra Pſachicos, as thoſe that were meerly natural, in the mean time he pretended to private revelations. The experiences therefore which we find in our ſouls, we muſt examine and try, leſt we make that to be of God, which is indeed of the devil. No doubt many deluded ſouls, in dangerous and damnable waies, comfort others of the ſame way with them, by that comfort wherewith they are comforted, not of God, but of the devil. Therefore let our experiences, eſpecially of comfort, be judged by the Word, in theſe Particulars.How our experiences are to be judged by the Word. 1. Are they from Scripture rightly underſtood?
Firſt, In the manner and way how thou comeſt by them, Are they by the Scriptures truly underſtood? (I ſay, truly underſtood:) For, if thou abuſeſt Scripture, putting thy own ſenſe upon it, and thereby receiving comfort, it is no longer then Verbum Dei, but verbum tuum; thou wreſteſt it, and makeſt it thy own, or the devils, and not Gods. If therefore thy experience of comfort be grounded on the Word, if thy conſolation flow from hence, then this will abide, That we through comfort of the Scriptures might have hope, Rom. 15. 4. The Spirit of God doth firſt lead into all truth, and then into all comfort.
Secondly, In the original, and the efficient cauſe; is it from God, from the 2. Are they from the Spirit of God?Spirit of God? Or from the devil, who may harden thy heart, and make thee have ſuch joy as mad men have, not feeling their own miſery? The comfort and the joy that is truly ſo, is ſtill attributed to God and the Holy Ghoſt, as the fountains thereof.
Thirdly, Doth thy experience of Conſolation make thee more humble and empty? 3. Do they make thee more holy and humble?Doth it drive thee out of all thy vain carnal confidences? This argueth it cometh from God, if with the Centurian, when Chriſt cometh to thy ſoul, thou ſayeſt, Lord, I am unworthy this joy, this conſolation ſhould enter into me. And therefore the more comfort, the more lowly and debaſed in thy own eyes: And never more, then when the moſt joy. This is a good experience of comfort, as coming from God. So alſo, if this comfort be conducing to holineſſe, if by this thou art more quickned to mortifie ſinne, to ſubdue the corruptions that remain; if this be like oyl to the wheeles, thou art more fervent, more Reaſons confirming the Doctrine. 1. They that have not this experimental knowledge, they have no skill to cure others.zealous in all holy duties, then make much of this comfort, for it cometh from Heaven. If then we have the experience of Gods working upon our ſouls, both in the way of grace, and the way of comfort, then, and never till then, are we fitted to deal with the ſouls of others. And there are theſe Reaſons:
Firſt, None can wiſely be a Phyſician to heal a diſeaſe in another, unleſſe he have skill and underſtanding in the nature of it, and the fit remedy for it. Now while a man hath no experimental knowledge of Gods workings upon his own ſoul, he hath no skill, no heavenly heart about the diſeaſes in others ſouls. Bring a poor wounded ſoul that is burdned with ſinne, that would be directed into Evangelical comforts, to a Phariſaical, ſelf-righteous Doctor, and alas, he will, as Ely thought the poor weeping woman, bitter in ſoul, and praying to God, to be drunk; ſo will theſe think ſuch an one mad and fooliſh. Hence (you heard) Chriſt would be tempted as we are, that he might ſuccour thoſe that are tempted; that he might have the tongue of the learned, to ſpeak to ſuch who are weary. Thoſe that have not been thus humbled, thus exerciſed, thus comforted, they are no waies able to be any helpfull comforters, but like the Prieſt and the Levite, will paſſe by thoſe who are thus wounded.
Secondly, As ſuch can have no skill or underſtanding, ſo they cannot have any ſutableneſſe of pity and compaſſion to thoſe that are ſo afflicted in ſpirit, 2. They can have any ſutableneſſe of of pity and compaſſion.and needed comfort. She ſaid, Non ignara mali miſeris, &c. The experience ſhe had of miſeries, made her pity thoſe that were in the like. God would have the Jews be kind to ſtrangers, becauſe they had once been ſtrangers themſelves. Thou that haſt been in the deep waters of Gods wrath, thou that knoweſt how inſupportable it is, to feel the frowns and wrath of God for ſin, with what melting bowels, with what pittifull affections wilt thou be, like the good Samaritan? Hence it is, that as the Lord Chriſt himſelf did conflict with the wrath of God, being in unſpeakable agonies, ſo alſo many of the choiceſt ſervants of God, eſpecially Miniſters, have been under the harrow and hammer of theſe deſertions, that they may be more poliſhed for Gods building. Luther doth manifeſt in ſeveral places, what the great works of God were that he felt on himſelf, ſo that though of a ſtout and undaunted ſpirit, yet the anger of God did beat him to powder; and finding no help for his afflicted ſoul in any Popiſh Principles, no more then the Dove could place of abode, while the waters did overflow, at laſt, when it pleaſed God to comfort him by Evangelical comforts, through a right underſtanding of Chriſt and righteouſneſſe, what a tree of life did his tongue become to others? How many did he comfort, by thoſe comforts God had comforted him? Calvin alſo, it's noted of him, that he was a man of deep and retired thoughts within, yet did retain them much in his own breſt; and no doubt, by this he was the more prepared to be an excellent Inſtrument in the Church of God. We ſee then, he only, that hath the experimentals, either of the bitterneſſe of ſinne, or the ſweetneſſe of the Goſpel, is only able, with a tender heart and hand, to cure a wounded ſoul. And certainly, if the Apoſtle make this an Argument, Gal. 6. 1. to rejoynt (as it were) one that is overtaken in a fault, becauſe the moſt ſpiritual may be tempted, how much rather when thou haſt been tempted? So that this experimental way in holy things, worketh much commiſeration, and ſympathizing with thoſe who groan under the hand of God upon them. When Judas was in that perplexed agony, crying out, I have ſinned, in betraying the innocent blood; with what ſtony and ſeared hearts did the Phariſees reject him, ſaying, What is that to us, look thou to that? It's a mercy for broken-hearted ſinners, to fall into the hands of a tender experienced Believer, who hath felt what they feel, and ſo is able to conceive of their ſad eſtate. And indeed, even as for inſtruction of the ignorant, there needeth much patience, ſo there doth alſo pitty, which will put thee upon unwearied diligence to comfort the dejected. For, it is not a work ſoon done, they muſt bear with many infirmities; they are full of ſubtile objections; and when they are for a while comforted, they looſe all preſently again: inſomuch that he muſt have tender bowels, who is not wearied out with their weakneſſes.
Thirdly, Such experienced ones are only able to deal with tempted ſouls, 3. Becauſe ſuch only are found reall and in earneſt.to inſtruct and comfort them, becauſe the afflicted find ſuch only reall. Such are in earneſt: He that hath experimentally felt the bitterneſſe of ſinne, maketh it manifeſt to others, that it's not meer Oratory or Eloquence, that ſets him againſt ſinne, but ſomething within, that he feeleth burning like fire within. The very Heathen could ſay, Si vis me flere dolendum est primo tibi, A man that hath not inwardly felt the power of truth upon his heart, he is ſo cold, ſo formall, ſo lazy, that you cannot tell whether he believeth the things he preacheth to be true, or no. And ſo alſo for comfort, muſt it not much ſatisfie the dejected ſoul to meet with one under the ſame temptations, under the ſame fears, and yet now prayeth with joy, heareth with joy? Thou canſt find all thy heart (as it were) in him, and yet he is delivered, he is comforted, who thought it as impoſſible as I do: Whereas if a man be a ſtranger to theſe workings of God, the tempted ſoul flyeth off, ſaying, He knoweth not how to judge of theſe things; I can give no credit to him.
Fourthly, Such are only able, becauſe they alone are faithfull. They dare not flatter them; they dare not ſooth them: They will give them no comfort, 4. Becauſe ſuch alone are faithfull.if there be no cauſe for it. Now the truly broken ſoul, loveth this faithfull dealing better then flattery. There is a woe to thoſe that made the heart of thoſe merry, whom God would have made ſad. And there are many in the miniſterial Office, that are unworthy, and flattering in this caſe, comforting every one that lyeth a dying, though never ſo prophane. Now he that is truly humbled, careth not for ſuch a mans comfort, he knoweth he will not deal faithfully; he will ſend me to hell with comfort. And whereas it is one rule, that experienced Divines give to tempted ſouls, That under their fears and doubts, they muſt believe the judgment of the Ministers of God about their condition, rather then themſelves; this muſt be underſtood of ſound, faithfull, and experienced Miniſters; otherwiſe, it is a moſt dreadfull thing to fall into the hands of fawning, flattering Miniſters, who will encourage them, and ſend them to Heaven, when they themſelves know not either what true ſorrow for ſinne, or true Evangelical comfort meaneth.
Uſe 1. Of Exhortation to the Miniſters of Gods Word, not to think learning, study, reading of Books, enough to qualifie thee for a Ministerial employment, but implore much the work of Gods Spirit herein. A good heart, a gracious heart, will help as well as good Books. Do not reſt only upon ſtudied and acquired gifts, but pray alſo for infuſed and inſpired.
Uſe 2. Of Inſtruction to the people of God, How uſefull it is to communicate their gracious experiences one to another; much edification, much conſolation may come hereby. Whoſe ſadneſſe haſt thou comforted? Whoſe deadneſſe haſt thou quickned? It may be thou haſt learned a precious receit how to cure ſuch a ſinne, ſuch a temptation, and why doeſt thou not help others?