An Expository Comment on 2 Corinthians 1, Exposition · Sermon 79
SERM. LXXIX.
How we are to relie upon God, and yet make uſe of requiſite Means too.
2 COR. 1. 11.
You alſo helping together by prayer for us, that for the gift beſtowed upon us by the means of many perſons, thanks may be given by many, on our behalf.
THe Apoſtle having commemorated the goodneſs and power of God in his deliverances, attributing all to his mercy; he doth in this verſe declare what helps and means were likewiſe to be uſed for the accompliſhing thereof. For he that truſteth in God alone for any deliverance, doth alſo diligently uſe thoſe appointed means, which God hath commanded. Neither doth the goodneſs and power of God to do any thing for us, diſoblige us from a carefull attendance to thoſe wayes, wherein the mercy is to be obtained.
In that therefore Paul having expreſſed his aſſurance of preſent and future deliverance, doth alſo excite and exhort them to pray for him, we have
1. A Demonſtration of the nature of that confidence which was in him; it was divine and genuine, not preſumption, which ſeparateth end and means from another.
2. Here was an Evidence of his humility and modeſty. For though a Saint in the higheſt forme, farre excelling others is gifts and graces, yet he earneſtly deſireth the prayers of thoſe that are inferiour to him.
The Text therefore is a further amplification of his deliverance:
1. From the Means uſed to obtain it. Piſcator calleth this prayer, Cauſam adjuvantem, but that expreſſion is too big. The Churches prayer is a means, not a cauſe prevailing in the behalf of others.
2. From the End, which is, Thanksgiving by others, as in time is to be ſhewed.
Let us conſider the Means ſpecified in the Text; and therein we have the Means it ſelf, foreign. The particle foreign is emphatical, You alſo, implying, that neither Gods promiſe, or his power, would procure this mercy alone without their prayer. Beſides the goodneſs of God on his part, there muſt be prayer on their part. The word in the original for helping is emphatical, being twice compounded. foreign, This word doth denote the Service and Miniſtry of thoſe who are under us; and ſo it doth imply, that the Church doth owe as a debt unto their ſpiritual guides earneſt prayer for them. Though the Miniſters be their ſervants in ſome reſpects, in reſpect of the end of their office, as all Governours are; yet they are their ſervants in other reſpects, by way of obedience to their word, and conſtant prayer for them. But then there is the Prepoſition foreign added, which doth denote not onelyonly their effectual prayers, but their concord and agreement therein, and that in their publick and ſolemn Aſſemblies. Again, the word ſignifying to work and labour, doth denote what the nature of prayer is, that the ſoul labours therein, is fervent, full of agonies: which ſheweth, that the cuſtomary formal prayers of moſt people are not worthy of the name; there is no labour or fervency of the ſoul therein.
In the ſecond place, You have the way, how they laboured by prayer. The meaning of foreign is to be ſpoken to afterwards. They did not labour by uſing friends to ſollicite the Magiſtrate in Paul's behalf, for there was no hope from them, but they made their addreſſes to God.
Laſtly, Here is the Subject foreign, You helping together. It is an honour Paul puts upon them by this expreſſion, and thereby alſo commendeth their duty to them, of praying for them.
Several Obſervations are contained in this particular. As
Firſt, Whereas we ſee Paul reſting alone upon the goodneſſe and power of God for his deliverance, yet not excluding, but rather deſiring the prayers of the Corinthians, as a neceſſary means to have this alſo obtained. Obſerve,
That it is a Chriſtians duty not to ſeparate from, or oppoſe the grace and 'Tis our duty not to ſeparate Gods power and goodneſſe from the means required.power of God to the duties and means he alſo hath required.
Not to ſay, becauſe it's Gods grace, and Gods work, therefore I will ſit down and do nothing. Now on the other ſide, God commands me to pray, to work, therefore it is not the grace of God, but my duties that do juſtifie and ſave me. You may read how happily the Apoſtle conjoyneth them together, Phil. 2. 12, 13. Work out your own ſalvation with fear and trembling; for it is God that worketh in you both to will and to do. It is true, the enemies of Gods grace, who detract from it in whole or in part, do gladly imbrace this truth, and compel it to go two miles further than it would; They force it ſo much, that blood cometh out in ſtead of milk. As Auſtin, while he writeth againſt Manichees, Pelagians did take ſome expreſſions of his commending them exceedingly (as that all ſinne muſt be voluntary, elſe it could not be a ſinne, &c.) as if he had been on their party. Then on the other ſide, when he did valiantly write againſt the Pelagians, they branded him for a Manichee. So hard a matter is it to defend truth which lieth between two extreams; but while we ſet againſt one, we are thought to draw nigh to another. And thus it is in the Doctrine now obſerved, while we maintain the neceſſity of our duty, as well as Gods grace, we are thought to go into the Papiſts quarters. Again, while againſt them, we ſet up the grace and power of God, excluding, though not the duties and means God hath appointed, yet the merit and cauſality of them, we are thought to joyn with the Antinomians, whereas indeed we have no affinity with either.
Let us therefore labour after that ſpiritual skill and diſcerning whereby we How God and the creature work together 1. All Gods ſpiritual mercies have many things concurrent before they be accompliſhed.may be able to know what God doth, and what we are to do, yet ſo as not to take off in the leaſt manner from the glory of God.
Firſt, Therefore conſider, That all the great ſpiritual mercies which God doth vouchſafe in time to his people, have many things concurrent before they be accompliſhed. It is not the preſence of one thing alone can effect that mercy, unleſs all be preſent: I ſay it is thus with theſe ſpiritual priviledges God vouchſafeth in time. For as for predeſtination, which is an immanent act, and the purpoſe of God from eternity to prepare for glory. There is nothing at all concurrent to that, but the meer good pleaſure of his will. The Scripture alwayes reſolveth it into that alone, but it is otherwayes with justification and glorification. For to juſtification many things are required, there is the grace of God, as the efficient cauſe, the blood of Chriſt as the meritorious cauſe, and faith as the inſtrument, the hyſop to ſprinkle this blood upon the ſoul. Now till all theſe meet together, a man is not juſtified. God indeed hath decreed to juſtifie thee from all eternity; but the actual juſtification of thy perſon is in this order and method. So for glorification, the kingdom of glory is ſaid to be prepared for the godly, viz. from eternity, they were before the foundations of the world were laid, elected to this everlaſting happineſs; but an holy life, and a godly converſation is the way thereunto. No unclean thing can enter there. This being ſo,
Hence in the ſecond place, It hath alwayes bred much confuſion and errour 2. The oppoſing of theſe requiſites one againſt another, hath bred much confuſion and errour.in Doctrine, to oppoſe theſe requiſites one againſt another. To argue from the incluſion of ſome to the excluſion of others; if duty, then no Chriſt; if Chriſt, then no duty. The Antinomian he argueth, If Chriſt by his blood made atonement for our ſinnes, if our iniquities were laid upon him, then we are juſtified from that time in the ſight of God, before we do believe or repent. Now whence ariſeth this errour? Becauſe they conſider not that as Chriſt is required in a meritorious way, ſo alſo faith in an inſtrumental way: And though Chriſt do more principally concurre to our juſtification, yet faith is required by neceſſity of precept and means alſo. Chriſt without faith doth not juſtifie, no more than faith without Chriſt. Hence they are put together, Rom. 3. 25. Whom God hath ſit out to be a propitiation through faith in his blood. The Papiſt on the other ſide, though the Scripture mentioneth not the word merit and ſatisfaction, yet by their forced conſequences they would eſtabliſh ſuch a Doctrine. Now in the ſenſe they and others plead for works, notwithſtanding all their ſubtil diſtinctions; The Apoſtle argueth infallibly, Rom. 11. If of grace, then not of works; and if of works, then grace is no longer grace. Though therefore ſome do more groſly then others ſet up works againſt Chriſt, yet they become guilty of diſhonouring him, who give him not the ſole glory of our redemption.
But you will ſay, If Gods grace and our duty muſt go together, if we muſt look to Chriſt for ſalvation, and yet to holineſs, to prayer and repentance, as the means conducing thereunto: How may we be directed ſo to live, as that we ſhall give all to the glory of Gods grace, and his power, and yet to act in the duties God hath commanded, without any negligence therein? For ſeeing that Satan is very buſie in his temptations on both ſides, either to be careleſs of prayer, and other ordinances, becauſe we are to give all to Chriſt; or becauſe they are neceſſarily required, to put our truſt and confidence in the performance of them, it is good to be informed wherein the way is clear for a believers avoiding all dangers.
To anſwer this, which will indeed explicate the whole nature of the Doctrine, How we ſhould relie wholly upon Chriſt, and yet make uſe of the means, and how we may know whether we do or no. 1. When we acknowledge whatſoever we have to come from Chriſt.conſider theſe particulars:
Firſt, Then thou mayeſt relie on Chriſt, and yet be diligent in the uſe of all Ordinances, when thou doeſt acknowledge all the power thou haſt, both in whole or in part, to the very beginning of godlineſs, to come alone from him. When whatſoever thou art able to do thou doeſt confeſs, it is his gift, thou haſt received it from him; ſo that it is not thou that doeſt it, not thy power, thy ſtrength, but the gift of God alone. Thus Phil. 4. 12, 13. when he had mentioned that excellent frame of heart, That he knew how to abound and how to want; yea, that he could do all things; he mollifieth this preſently, by adding Chriſt, He could do all things through Chriſt that ſtrengthned him. Here Paul doth put forth the life of grace, but the fountain of it is Chriſt. So again, 1 Cor. 15. 10. I laboured more abundantly then they all, yet not I, but the grace of God, which was with me, or in me, exciting of me, and giving me ſtrength to do it. The trumpet of grace is often in theſe acknowledgements, 2 Cor. 3. 5. We are not ſufficient of our ſelves to think any thing, as of our ſelves. He doth not ſay to do, but not ſo much as to think. And he doth not ſay, great things, or high things, but any thing: Not the leaſt good thing in his miniſterial way, but our ſufficiency is of God. Therefore to curb the inſolency of ſuch proud thoughts, as if we cou'd do any thing of our ſelves, ſee with what authority he ſpeaketh, 1 Cor. 4. 7. Who maketh thee to differ from another? And what haſt thou, that thou diaſt not receive? Therefore the Pelagians and Semi-pelagians of old, theſe did ſo ſet up duty, and their own power therein, that they did take off from Chriſt and his grace. The former, they held not grace neceſſary, unleſs it were for the more eaſie working, ad facilius operandum; but if this were ſo, then Chriſt was in vain in reſpect of any abſolute neceſſity. The latter, they held our endeavours, our deſires and groans did go before, and then grace was beſtowed upon us to put them into effectual operations: But all this is derogatory to the grace and power of God, who of ſpiritually dead, makes us to live a ſupernatural life, being made new creatures, and ſo act from that principle of life infuſed into us.
Secondly, We do exerciſe our ſelves in prayer and other Ordinances without 2. When we attribute no merit or cauſality to the means.any diſhonour to the grace and power of Chriſt, when we attribute no merit, or cauſality to them. And this is a ſtep higher than the former. For in Popery, beſides Chriſt they preſs the neceſſity of holy works, as merits; but they acknowledge the grace of God, to be the foundation thereof. They ſay, our faith, our love, our repentance muſt be the fruits of the Spirit, and the effects of Gods grace; but then they deſtructively adde, That theſe do merit eternal life, and by ſuch duties we make compenſation to the juſtice of God. Now you muſt know, that they plead not for merit in a rude and groſſe manner, as if the works flowing from us did deſerve a crown of glory, but as we are enabled to them by grace, and thereupon they ſay, to call the graces we are enabled unto by Chriſt menſtruous cloaths, or dung and droſſe, they think to be a manifeſt injury to God himſelf. But certainly when Paul would not be found in the righteouſneſſe he had; And Abraham and David were not juſtified by the works they did, though regenerated perſons; This doth fully overthrow all merit, under any diſtinction whatſoever. Look then thou diſtinguiſh between the neceſſity of the duty, and the merit thereof. See thy ſelf bound to the uſe of all Ordinances, but attribute no condignity to them to make thee worthy of Gods favour.
Thirdly, Then we derogate not from Chriſt, when in the conſtant exerciſe 3. When we reſt upon Chriſt onelyonly for our juſtification.of theſe, we reſt onelyonly upon him for our juſtification. Though we pray for our ſelves and others, though we diligently attend to the whole courſe of godlineſs, yet in regard of reconciliation with God, and acceptance of our perſons, we go out of all to Chriſt alone; It hath pleaſed the Father, that in Chriſt all fullneſſe ſhould dwell, Col. 1. 14. Fullneſs is not to dwell in thy duties or graces, but in Chriſt. Hence alſo Epheſ. 1. 6. We are accepted of in the beloved. It is not then in our own performances, nor in any thing that we can do, that we are to look for acceptance. David, though living under the Old Teſtament diſpenſations, yet ſaw ſo much of Goſpel-light and Goſpel-grace, That if God entered into judgement with his ſervant, no fleſh could be juſtified in his ſight, Pſalm 143. 2. Doe not then confound ſanctification and juſtification together, which is the continual errour in Popery. Be diligent in active righteouſneſs, but reſt in paſſive, viz. that righteouſneſs of Chriſt imputed to the believer.
Fourthly, We performe duties and Ordinances without derogation to Chriſt, 4. When we put no truſt or confidence in the means.when we put no truſt or ſecret confidence in them, but look upon them onelyonly as the ſignes and evidences of Chriſts dwelling in us. We may indeed be much comforted, and rejoyce in the diſcovering of graces in our hearts: but to put any confidence in them, to reſt upon them, as if in them we might ſtand before God: This is to miſtake, and to give to our graces what belongs to Chriſt; and that Chriſtian muſt have a diſcerning ſpirit, even an Eagles eye, that can difference between comfort from duties, and reſting in duties. Then alſo we put no truſt in them, when we are by them lifted up to draw nigh to Chriſt; when they are to us, what the tree was to Zacheus, to raiſe us up higher, that we may have communion with Chriſt. If then we look upon our graces, as the reſtimonies of Gods love, and exerciſe our ſelves in duties, as thoſe whereby we draw nigh to Chriſt himſelf, then Chriſt is glorified, not diſhonoured by them.
Fifthly, Then we uſe ſpiritual duties oppoſitely to the honour of God, when we thinke to profit him, or advantage him thereby. When we have done all, 5. We diſhonour God in the uſe of the means, when we think we profit him thereby.we are to judge our ſelves unprofitable ſervants, as to God: God needeth not any of our ſervice; He hath millions of Angels, and thouſands of the ſpirits of juſt men made perfect, which offer him praiſe and honour, without the leaſt ſpot and defilement: So that it is his gracious condeſcenſion to accept of our duties: It is his mercy, that he will regard our prayers; They are liker to noiſome vapours, than to frankincenſe, and yet God is pleaſed to receive them as ſuch. If therefore thou art after all duties exceedingly debaſed and humbled, ſaying, Who am I Lord? And what am I, that I ſhould be received into thy preſence? and ſo going from duties, not as giving to God, but receiving from him, not as if thou hadſt honoured him, but he had honoured thee, then Chriſt and duties are well accorded together.
Uſe of Inſtruction. What ſubtil and ſecret refined wayes of ſinning the heart of man is guilty of? For whereas all will conclude, that not to pray, not to be diligent in duties, is to oppoſe Chriſt, and withſtand him; there is a more myſtical and undiſcerned way of oppoſing Chriſt and God, which is by religious duties and Ordinances, when we make them more than means, when we give merit to them, and put any confidence in them. How heavy an aggravation is this, while we pray to God to provoke God, while we call on Chriſt, to diſhonour Chriſt? Search out therefore for thy ſins, not onelyonly in the open wayes of impiety, but in the paths of holineſs. In thy prayers, in the ordinances, look to find out ſinnes there, as well as temptations of more diſſoluteneſs. The works of the Law kept men off from Chriſt, as well as the works of the fleſh.