An Expository Comment on 2 Corinthians 1, Exposition · Sermon 49
SERM. XLIX.
How and why God alwaies proportions a Saints Comforts to his Sufferings, and often makes them to overflow? And why he often denies Comforts to his People in their troubles.
2 COR. 1. 5.
For as the ſufferings of Chriſt abound in us, ſo our conſolations alſo aboundeth by Chriſt.
WE ſhall now put a period to our diſcourſe about this text; there remaineth the laſt Obſervation to be improved, which is from the habitude or proportion, that is between our ſufferings and our comforts, as the one aboundeth, ſo the other aboundeth. Should we have great ſufferings, and ſmall comforts, this would be to put ſome few drops of honey into a fountain of gall: The bitterneſſe would ſtill abide. The Lord therefore doth commenſurate his comforts according to our afflictions; he layeth a Gyants burden upon Gyants ſhoulders, and Childrens burden upon a Child.
Doct. That God doth proportion our comforts to our ſufferings.God doth proportion our comforts to our ſufferings.
If our ſufferings increaſe, our conſolations increaſe. So that if thy afflictions are greater, and more multiplyed then ever, thou haſt no cauſe to fear, for thy ſupports and cordials ſhall alſo be more increaſed. As thou art a man of ſorrows, ſo thou ſhalt be alſo a man of joys, if thou calleſt upon all that paſſe by, as the Church did, Lam. 1. 12. Behold and ſee, if there be any ſorrow like unto my ſorrow, wherewith the Lord hath afflicted me! So thou ſhalt call to others, to come and ſee the wonderfull mercies which God hath vouchſafed unto thee.
But to pour this oyl into the wounds of thoſe that are afflicted, conſider,
Firſt, That the Lord Chriſt in all his diſpenſations, ſtill accommodateth himſelf Chriſt alwaies accommodates himſelf to the capacities of his people.to the capacity of his people. He regards what they can bear; like the wiſe Phyſician, doth not give the ſtrongeſt Phyſick that may be, to expell the diſeaſe, but looketh to the infirmity of his Patient. We ſee Chriſt did this in the promulgation of the truths of the Goſpel; if that Sunne of righteouſneſſe had appeared at firſt in his noon-day light, weak eyes would have been offended thereat; he did not injoyn them thoſe high obſervances of faſting, &c. at firſt. To which purpoſe alſo, (Luk. 5. 27.) he uſeth that notable ſimilitude, how no man putteth new wine into old bottles, but the bottles break. There is regard to be had to the Auditours. Paul ſaid, 1 Gor. 3. 1. I could not ſpeak unto you as ſpiritual, but as carnal. And indeed, all may obſerve, that Chriſt did communicate the knowledge of divine things to the Diſciples by degrees: I have many things to ſay unto you, (Joh. 16. 12.) but you cannot bear them now. As the Nurſe cheweth her meat for the Infant, doth not give it whole to him; thus did Chriſt as a Doctor to his Auditours, ſtill accommodating himſelf according to the receptivity of the ſubject. In like manner, thus alſo God doth in laying afflictions upon us: He takes notice how frail thou art; if this ſuffering ſhould be brought upon thee, it would bruiſe thee to pieces; or if it lay longer on thee, it would make thee put out thy hand to wickedneſſe; and therefore he taketh it off in due time. If the fourth day would conſume thee, the third day thou ſhalt be freed from it. The Apoſtle ſpeaketh fully to this, 1 Cor. 10. 13. God is faithfull, who will not ſuffer you to be tempted above that ye are able. Above your ſtrength, (that is) not our own natural ſtrength; for there is not the leaſt temptation, the leaſt affliction, but if left to our ſelves, we ſhould fall under it. The voice of a maid to Peter, before ever he came into any danger, made him deny Chriſt, with curſings and ſwearings. Therefore he meaneth the ſtrength which Chriſt will furniſh us with. So that the ſenſe is, as any temptation cometh, ſo your ſtrength alſo is ſupplyed. And indeed, as long as Chriſt makes us ſtand upright, ſo long the affliction cannot hurt us; but when we bow and yeild to carnal reaſonings, then we miſcarry. As a Pillar, as long as it ſtands firm and upright, will bear any weight; but when it begins to bow, or grow crooked and ſloping, then it preſently falleth. We have then here a text full of comfort; It is not every affliction, every ſuffering thou maiſt be exerciſed with, but that for which God hath furniſhed and prepared thee with ſtrength for. We have a notable explication of this, Iſa. 20. 28. where under a parabolical ſimilitude of the divers waies of the Husbandman to threſh out his Corn, the leſſer grain not requiring ſuch weight as the other, is ſignified, that God maketh a difference in our afflictions; ſome are more knotty and difficult then others, and therefore they need more ſtrong Phyſick to free them from their diſeaſe. The cart wheel is not turned about upon the cummin, a rod will ſerve to beat them out: A word will do more to ſome, then a blow to others.
Secondly, God in his diſpenſations, doth not only keep to an equality, but he The mercies of God do often overflow.doth ſuperabound, his mercy doth overflow. The Lord alwaies giveth full heaped meaſure, overflowing: In all things Chriſt hath an overplus. There cannot be an hyperbole in his goodneſſe to us: As Luther ſaid, Celum & gehenna non patiuntur hyperbolen. So neither do the riches and grace of God in Chriſt: For if firſt we confider Christ comparatively with Adam, the one is the original of condemnation, the other of juſtification. There we ſhall ſee, that Chriſt is not only equal to Adam, but exceedeth him, tranſcendeth him. You may read Rom. 5. 15. where the Apoſtle making a Divine collation between Adam and Chriſt, as two heads, when he had inſtanced in Adam, how powerfull he was to conveigh ſinne and condemnation to all; then on the contrary he inſtanceth in Chriſt, and there he makes an how much more, ſtill on Chriſts ſide: If through the offence of one, many be dead, much more the grace of God through Chriſt, hath abounded to many. And Verſ. 17. If by one death reigned upon many, much more they which receive abundance of grace, ſhall reign in life. Here you ſee, that though ſinne by Adam be very terrible and dreadfull in it ſelf, yet if compared with Chriſt, it is but as the Nations to God, like a drop, or the ſmall duſt in the ballance. Therefore Chriſt thought it not enough to remove the evil Adam brought upon us, but to do it abundantly, with a how much more. Thus alſo, if we ſpeak of the grace of Chriſt in pardoning of ſinne, we do not meet with grace juſt equall, and no more, to remove the guilt of it, but it doth overflow. Even as the light of the Sunne, is not only enough to inlighten thy eyes, but for all the world beſides. Rom. 5. 20. Where ſinne abounded, grace hath much more abounded. Hence the Prophet compareth Gods mercy in pardon of ſinne, to the Heavens comparatively with the earth, which is but as a punctum to it; thus are all our ſinnes to the grace of God. So likewiſe the righteouſneſſe of Chriſt, is not a garment too narrow for us, or that will juſt ſerve to cover our nakedneſſe, and no more; but it is an infinite righteouſneſſe, as it is in Chriſt, though the application of it to us, be according to our neceſſity. Thus Chriſt calleth to the Church, Cant. 5. I. to drink of his wine abundantly. Hence it's called riches of grace; and, unſpeakable riches of grace. And Chriſt ſaid, He came that his people mght have life, and that they might have it more abundantly. Thus the power of God, the favour of God, is in abundance; Heaven, and ſalvation, is in abundance. As Chriſt is our overflowing fountain in all other things, ſo in this of conſolation likewiſe. Hence ſome have received ſo much comfort from God, that they have not been able to bear it: They have ſaid, They had enough, more would even overwhelm. For there are thoſe who dyed by joy, eſpecially when ſuddain, as well as by grief.
In the next place, let us conſider the grounds, Why God is thus mercifull, that he not juſt only proportions his comforts to our ſufferings, but maketh them to exceed. AndReaſons. 1. Becauſe God in all his adminiſtrations doth ſtill regard his own glory, not our deſert.
Firſt, Becauſe God in theſe administrations, doth chiefly regard his own honour and greatneſſe, not our deſerts. Now becauſe God is a great God, therefore his mercy is great mercy; his comforts are great comforts: Though thou art not worthy to have ſuch, yet it beſeemeth Gods glory and greatneſſe to give ſuch. Wonder not then at the ſupports and comforts which Gods people may have, even in the Whales belly, where there ſeemeth to be no hope: For, conſider who it is that giveth them, from what fountain they flow, even the Lord Chriſt, the fountain of all fulneſſe, for his people; and then you will ſay, Our cruce is too little to receive all the oyl he could create for us. So that the afflicted ſoul hath this encouragement in prayer; Lord, I ask no more then a great God is able to give; though I am unworthy to receive it, yet thou art worthy to be exalted, as the great God, who can as eaſily give great comforts as little comforts. God can as eaſily give an Ocean as a drop.
Secondly, It belongs to the faithfulneſſe of God in his Promiſes, to make comforts abound, where ſufferings. For, by what reaſon God out of his faithfulneſſe 2. Becauſe of Gods faithfulneſſe to his Promiſes.will give any ſupport at all, by the ſame reaſon he will double and treble his conſolations as need requireth. It is a rule among the Schooles, Sicutſe habet ſimpliciter ad ſimpliciter, ita magis ad magis, & maximum ad maximum. Now then, as God hath promiſed and ingaged to ſupport under ſufferings, ſo alſo as theſe do abound, his comforts muſt abound; otherwiſe, his people would be overcome by their temptations, which is againſt his Promiſe. For as ſuch a degree of heat will not warm cold water, unleſſe it be made more intenſe; ſo neither will comfort ſimply, unleſſe made more and increaſed, ſerve againſt grievous afflictions. An ordinary boat would not be like the Ark, when that deluge of waters did overflow: This ſupport, this joy thou haſt now, would not ſerve, if God ſhould exerciſe thee with greater tryals. The widows food of Sarepta might have ſerved her in an ordinary way, but when the famine came, and no ſupply could be had, then her ſtock would quickly be ſpent. Therefore urge God, and ſay, Lord, if thou bringeſt me in a wilderneſſe, thou wilt provide Manna for me; by what reaſon thou giveſt me any comfort, give 3. Otherwiſe God in his expreſſions of mercy would be exceeded by man.me more now that my ſufferings are more.
Thirdly, If God ſhould not increaſe the ſtrength and comforts of his people, according to the increaſe of their afflictions, then he who is the fountain of all pity and wiſdom, ſhould be exceeded by man, who is but a ciſtern receiving from this fountain. For ſuch is the care and compaſſion of a man to his beaſt, that he will ſay no more burdens on it, then it can bear, and when he puts it to more labour, he giveth it more meat to ſtrengthen it. Now ſhall man do thus to his beaſt, and not God to his Children? So the Artificer, the Refiner of gold, when he throweth his gold into the fire, he lets it be no longer then the droſſe is purged away; it ſhall not ſtay a moment longer then will ſerve for the preparing it to excellent uſe: And ſhall not the great God of Heaven uſe ſuch wiſedom to his people, when in afflictions, which are called their fire to try them?
Laſtly, If God ſhould not give proportionable comfort in ſufferings, his glorious 4. Becauſe otherwiſe Gods glorious and in his afflicting, could not be obtained.end would not be obtained in bringing theſe upon us. For theſe are to demonſtrate and draw out our graces; That we may be more then conquerours, Rom. 8. And, That we may foreign, as 1 Cor. 10. more then bear. It is not enough meerly to conquer afflictions, but we are more then conquerours: For, there is no conquerour but hath ſome loſſe, but the Children of God loſe nothing, for they are advantaged every way, both here and hereafter. So that as their ſufferings are an effect of their Predeſtination, thus alſo their ſupport and conſolation floweth from the ſame fountain. Shall God, as the Authour of grace, be more deficient in his works, then as he is the Authour of nature? If then, in the courſe of nature, we live, and move, and have our being; yea, every thing hath a natural delight and facility to its works of nature; ſhall not the godly in the exerciſes of grace, which are moſt put forth in the times of trouble? God will provide, that all thy ſufferings ſhall not be in vain.
But you may ſay, Have the people of God in their ſufferings, alwaies ſuch overflowings Object.of comfort? Are they not many times afflicted without, and deſtitute within?
We have anſwered this heretofore, informing that Job, yea Chriſt himſelf, Anſw.had ſufferings without, and ſufferings within: Their afflictions did abound, but their joy did not. We diſtinguiſhed and explicated that caſe, only we ſhall now give ſome Reaſons why God, at leaſt for a time, may leave a ſuffering Why God often denies comfort in trouble. 1. To teach us that comforts are his gifts.people without conſolation, becauſe then they were omitted. As
Firſt, God in thy troubles, may deny thee comfort, to teach thee that they are his gift. This cooling wind bloweth when he pleaſeth. We might think, that comfort was our deſert, that God could not be juſt to leave us without it, when it is for his cauſe we are troubled; but God will let thee know, that when thou haſt ſuffered to the utmoſt, thou haſt but done thy duty; God is not beholding to thee. And therefore, if he giveth thee theſe cordials, know, it's of his mercy; thou haſt not merited them: And when thou haſt them, receive them thankfully.
Secondly, Doth God deny thee thy deſired comforts? conſider whether thy 2. Becauſe perhaps by our ſins we have deſerved it. 3. God often denies comforts for the that they may be the more welcome when they come. 4. And often to try whether my obedience be pure.ſinnes have not deſerved it. For although thou ſuffereſt for him, yet it may be, much unbelief, much impatience, much frowardneſſe hath riſen in thy heart; now theſe miſty foggs, will obſcure the glorious beames of his favour. God is ready with his comfort, but thou art indiſpoſed: Thy heart is like an untuned Inſtrument, and ſo there cannot be any melodious ſound.
Thirdly, If thou haſt no comfort, it may be God delayeth, and puts off, that ſo they may be the more welcome, when they do come. Thus God doth not anſwer prayers preſently, that when the mercy doth come, it may be the more eſteemed. Chriſt delayed to raiſe Lazarus, that when he was reſtored to life, the mercy might be acknowdged the greater. When Paul and his paſſangers for a great while had not ſeen the Sun, this made them rejoyce the more when they did behold it.
Fourthly, Doth God deny thee comfort? it may be it is to try whether thy obedience be pure. Whether thou wilt ſerve him, though he giveth thee no wages. Comfort is for our refreſhment, it is to encourage us. We, like Children, cannot live without theſe breaſts; now, if denyed theſe, though we have a ſtone for bread, yet thou wilt not give over ſuffering for Chriſt, then thou ſheweſt thy ſelf upright indeed: For we are apt to look to conſolations, more then duty; to regard comfort, more then obedience. Now when thou canſt ſay, O Lord, I will not repine, I will not be weary of righteouſneſſe, or deny the Name of Chriſt, though I have no comfort at all; it is not my eaſe, ſo much as thy glory, I look at: This will greatly indear thee to God.
Fifthly, God may deny thee comfort, to inform thee how much thou art beholding 5. To teach us how we are beholding to Chriſt.to Chriſt. He ſuffered for thee, and that without comfort: He was willing to be deprived of it, that ſo he might accompliſh thy Redemption. Now as Chriſt would be tempted like us, ſo God will have us tempted like Chriſt, that we might be the more thankfull to him. Certainly, all the paines on his body, all the diſgrace and reproach he went under, was not equall to his being without comfort; yet this he indured for thee.
Laſtly, Conclude on this, That if comfort were abſolutely neceſſary for thee 6. Whenſoever it is neceſſary, we are ſure to have it.at this time, thou ſhouldſt have it. Rom. 8. How can he not but give us all other things, who hath given us Chriſt? Is comfort equall to Chriſt?