An Expository Comment on 2 Corinthians 1, Exposition · Sermon 82
SERM. LXXXII.
God is the fountain of all our Mercies, they are his Gifts, and why.
2 COR. I. II.
That for the gift beſtowed upon us.
THe ſecond part in order to be treated of, is, The Object matter for which, or that for which Paul would have ſolemne thankſgiving after ſuch ſolemn prayer. The gift beſtowed upon us, foreign, This temporal deliverance he calleth foreign, becauſe it came from the favour of God, not from any merits or deſerts in Paul. Some make a difference between foreign and foreign, as if foreign was applied onelyonly to the common gifts of Gods Spirit, eſpecially thoſe which Divines call Dona miniſtrantia, Gifts of ſervice; and the Schools, Gratiae gratis datae, and foreign, to the grace and favour of God in a ſpecial manner; or to the effect thereof, which is inherent grace in the ſoul. Theſe graces are called Dona ſanctificantia, Gifts that doe truely ſanctifie thoſe that have them. The Schooles falſly call them, Gratiae gratum facientes. But though foreign be often applied to ſuch common ſpirituall gifts, as 1 Cor. 12. & alibi. Yet sometimes we muſt thereby underſtand ſanctifying grace, and juſtifying grace, Rom. 5. 16. Rom. 11. 28. And indeed, if we will make any difference, it ſeemeth to be this rather, that foreign is the Effect, and foreign, the Cauſe, as Rom. 12. 6. Having gifts according to the grace that is given to us. Hence it is that foreign is generally tranſlated gift, in the New Teſtament. So Favorinus foreign. So that what the Scripture other where calleth foreign, or foreign, or foreign, Jac. 1. 17. Act. 8. 21. Pſal. 1. 17. it may be the ſame with foreign onelyonly it doth properly ſignifie ſuch a gift, as maketh to the publick and ſpiritual advantage of the Church; onelyonly in this Text it may have the general ſignification, and the ſpecial. The general, Paul's Deliverance was a temporal gift. It was a mercy in theſe outward things, a preſervation from death, either violent, as the common expoſition (you heard) is, or from natural. For Baldwin the Lutheran Expoſitor, thinketh it may well enough be underſtood of ſome deſperate ſickneſſe Paul was afflicted with. Howſoever this outward mercy of preſervation is called foreign, and it may have alſo the ſpecial ſignification of a common gift advancing the Church of God ſpiritually. Paul's life and preſervation was a gift in this ſenſe: for hereby his miniſterial labours might be more ſucceſſefull. But this latter conſideration will come in, in the cloſe of this verſe.
Let us take notice of the general one, Paul's life and preſervation, it is a gift. From whence obſerve,Our ordinary temporal enjoyments are the gifts of God.
That not onelyonly ſpiritual mercies which are above natural cauſes, but even our ordinary temporal enjoyments, are the gift of God.
It's not Gods gift onelyonly to ſanctifie us, to juſtifie us, but to give us our health, our food, our preſervation; ſo that we live wholly upon the meer bounty of God; we are all ſo many Almeſ-men; the world is an Almeſhouſe. Man doth not, or cannot obtaine the leaſt mercy with his owne wiſdom and power, without the bleſſing of God. This is a neceſſary truth. For we look more upon theſe ordinary mercies, as the fruit of our own labour, than as Gods meer free gift. The Apoſtle Jam. 1. 17. ſaith, Every good gift is from God. Every gift, whether natural or ſupernatural; what have we, that we have not received, is true both in nature and grace. For although in the ſenſe that Pelagians did, it was very erroneous to confound Creation and Nature, with grace; yet in this reſpect we may ſay, That Creation and Preſervation is of the grace and favour of God, becauſe he communicated of his goodneſſe to the creature onelyonly from his meer favour. But to ſpeake after the Scripture-language; onelyonly thoſe ſpiritual favours and Church-priviledges, which conduce to eternal bleſſedneſſe, are called, The grace of God. So that health, life, and other mercies, though they be The gifts of God, yet are not called, The grace of God. However they both agree in this; our temporal mercies, and ſpiritual mercies come from God the fountain of them, though ſpiritual mercies have a more ſpecial and reſtrained conſideration.
To affect us with humility and thankfulneſſe in this point, conſider theſe particulars.
Firſt, That even thoſe mercies which are the effects of natural cauſes, yet 1. The effects of natural cauſes, are ſtill the gift of God.they are the gift of God. Should he withdraw his concourſe, no creature were able to performe its uſefull operations. The fire would not warme us, our bread would not nouriſh us, our raiment would not comfort us againſt the cold. So that we are not only to bleſs God that we have ſuch creatures as theſe are, but that they are uſefull. We are not only to praiſe God that we have bread and raiment, but that theſe things can do their office. For in theſe there is a two-fold mercy,
1. That God doth provide them for us.
2. That when they are provided, they put forth their uſefulneſſe. Thus our Saviour alledgeth out of Deuteronomy, Mat. 4. 4. Thou ſhalt not live by bread onelyonly, but by every word that proceedeth out of Gods mouth. If God give not a word of bleſſing, our bread cannot nouriſh us. Hence we are alſo ſaid, In God to live, and move, and have our being, Act. 17. 28. Although therefore there are natural cauſes, and theſe do produce their effects from a natural neceſſity, yet becauſe they are ſecond cauſes, they do therefore depend upon God the chiefeſt and ſupream cauſe both in eſſe and operari, in their being and operation. Thus the fire would not burn, if God ſhould not give concourſe thereunto, as appeareth in the caſe of the three Worthies: and the reaſon which is given by the Dominicans (though the Jeſuites do not well reliſh it) is that every ſecond cauſe, though it be a natural agent, and ſo determined to operation, yet becauſe it is in a potentiality to worke, it hath a potentia, a power; this muſt be reduced to act, by that which is the pure and chief act, viz. God himſelf. So that it is not enough for God to give a natural power to produce ſuch an effect, unleſſe he alſo actuate that power, and goe along with it. This is a truth, and when believed, will draw off our eyes from the creature more, ſo as to ſet them upon God, and to acknowledge him more in all things. This then thou art to know, That even thoſe natural comforts, which flow from natural cauſes, ſo that it would be a miracle, if they ſhould not produce them, are yet from the goodneſſe and bounty of God. Now how often are we unthankfull for theſe mercies? we doe not bleſſe God for the gift of ſeeing, the gift of hearing, the gift of walking.
Secondly, Thoſe comforts which flow from moral cauſes, theſe alſo are to 2. The comforts that flow from moral cauſes, are ſtill the gifts of God.be attributed to the gift of God. A man that is diligent in his place, he may grow to be rich. The ſtrongeſt uſually prevail in battel. The ſwifteſt they overcome in a race; yet where theſe moral cauſes are, the effect is Gods gift. Therefore Solomon obſerveth, that the clean contrary falleth out ſometimes, Eccleſ. 9. 11. That the battel is not to the ſtrong, nor the race to the ſwift. How many are diligent, carefull and wiſe in their places, and yet cannot obtain wealth in this world? So that even thoſe things which are brought about by the means that we uſe, we muſt acknowledge they are Gods gift; if his bleſſing be not upon the means, they are fruſtrated. Thus the Lord doth inſtruct Iſrael againſt any pride and confidence that might ariſe, as if their power and ſtrength did make them rich; For it is the Lord (ſaith he) that giveth thee power to get wealth, Deut. 8. 18. You ſee whatſoever wiſdome, diligence, and good husbandry we uſe, yet if any thing come thereby, it is the gift of God. You have a moſt ſignificant place for this truth, Hag. 1. 6. where the Prophet ſheweth, whatever we eat, or drinke, or take care and labour about, the Lord can blaſt it, and make it come to nothing, Ye eat, but have not enough, ye cloathe you, but there is none warme, and he that earneth wages, it is to put in a bag with holes. Doth not this Text evidently proclaim, that the labourer in his wages, the tradeſman in his buying and ſelling, the husbandman in his plowing and ſowing cannot adde one farthing to his efface, unleſſe the Lord bleſſe it?
Thirdly, All thoſe comforts we have, and gifts, either to relieve or refreſh 3. What we receive from men, 'tis ſtill the gift of God.us, that we have from others, we are to account them Gods gifts rather than mens. If any man help thee in thy neceſſities; if any man preferre and honour thee, thou art indeed to be thankfull unto men that are benefactors, but more to God who inclined their hearts to thee: Yet how little is this thought upon, when we receive courteſies from men, kindneſſes from men? we look upon theſe alone: whereas if God did not move their hearts, thou wouldſt have found no relief from them. It was thus with Joſeph, he was caſt into priſon upon the Kings diſpleaſure, in all outward appearance the Goaler would have uſed him with all cruelty; yet ſaith the Text, Geneſ. 39. 21. God ſhewed mercy to Joſeph, and gave him favour in the ſight of the keeper of the priſon. The Lord hath a command over mens hearts; he maketh them mercifull and free to ſome; and again he turneth the hearts of ſome men againſt others. Now we poor creatures look only upon men, as if they did all, as if all were in their power. But as God commanded Laban, who was in a rage againſt Jacob, not to ſpeak an ill word againſt him: So alſo doth the Lord daily, he maketh men thy friends, and he raiſeth them up to be foes. We have likewiſe a notable inſtance, Exod. 12. 36. when the Iſraelites were upon their departure, the Aegyptians though their cruel enemies, who hated and oppreſſed them, yet it's ſaid, The Lord gave them favour in their eyes, that they lent them even jewels of gold and ſilver. On the contrary, when God was provoked, it is ſaid, Pſalm. 105. He turned their heart to his people. As David then ſaid, when Shimei reviled him bitterly, The Lord hath bid him: So when thou receiveſt any favour, any mercy from men, look up higher than men, The Lord hath bid him. Mens gifts are much rather Gods gifts: yea even what thoſe do for us, who are in the moſt indeared relations, and ſo have principles of nature to inſtigate them to help thee, yet thou art to look upon all their care and love as Gods gift to thee. If thy parents have taken care of thee; if they have provided for thee; if they have looked to thee; though it was their duty, and they would have been unnatural, if they had done otherwiſe, yet do thou look upon it, as Gods gift to thee. How many parents are given up to unnatural affections? How many love their luſts and their whores more than their children? So that ſpending all upon their pleaſures, they regard not their children, but leave them in poverty and miſery. Now it's Gods gift to thee informing of thy parents heart to their duties concerning thee. Thus if wives love husbands, love children, all this is Gods gift. Gerſon relates of his parents, who deſired to inſtruct him in this, that he had all things from God as a gift, that they made an Engine, whereby deſcended from above whatſoever he deſired, or cried for, as if it came from God immediately.
Fourthly, Even thoſe things that are brought about for us, by the art and 4. Whatſoever we have by the art and skill of others.skill of others, as well as their bounty, we are to acknowledge God the giver of them. Thus if Phyſicians by their art and skill have been a means to recover thee out of any diſeaſe, thou art to confeſs it Gods gift. It was Aſa his great ſinne, That he relied on the Phyſician in his diſeaſe, more than on God. And men think themſelves bound to reward the Phyſician, to ſee he hath his fee; but how little do they think to glorifie God, and to give him the praiſes due to his name? It is the midwives care and skill that brings the child into the world: yet we have David taking notice of God, as if he alone had done it, Pſal. 22. 9. Thou art he that took me from my mothers womb; Thou art my God from my mothers belly. Oh how thankfully, how humbly ſhould we live did we conſider how we are compaſſed about with Gods gifts? Every thing we enjoy is the gift of God.
Laſtly, If all theſe things, that yet ſeem to be the proper effects of ſecond 5. Such things as come upon us without our care.cauſes, are yet the gifts of God, Then how much more are all thoſe enjoyments, wherein mans wiſdome and power cannot claim any worke at all? Such are now all thoſe favours of God in a temporal may, that are caſt upon us without any care or providence of ours. That as God provided a wife for Adam, while he was in a ſleep; Thus doth the Lord bring about many providences of love for his children, that they never thought of, that they could not in the leaſt manner imagine. To this head we may referre Paul's mercy in the Text. It might well be called a gift, becauſe he was preſſed above ſtrength, and had no hope of life, yet even then God did deliver him. Such mercies alſo muſt needs be Gods gifts, which are beſtowed upon us while we are aſleep, while all the ſenſes are locked up; our preſervation then from outward dangers, yea, and from many other wayes, which might be our death or ruine, when we have no uſe of reaſon to prevent them, they muſt needs be Gods gift. And laſtly, All the providences of God to us, while little children, having no wit or power to help our ſelves, but expoſed to danger every way, all theſe were the gifts of God. But who doth with thankfulneſſe remember and meditate upon Gods mercies to him, while a little child, when he did eat, and drink, and play, and thought of no God, yet even then did God vouchſafe mercy to him? David did acknowledge this, Pſal. 22. 9. Thou didst make me hope, when I was upon my mothers breſts. David was a ſucking child then, he could not put forth the actings of hope, or any grace at that time, but [I] meaneth God was he that did then ſupport and preſerve him, though he did not know of it. Thus you ſee, that if you let your thoughts runne over all the good things you enjoy, let them come in what channel they can, yet they are all gifts from God. So that we are to overlook all natural cauſes, all means, all men, all our own wiſdome, and labour, and take them from Gods hand alone. That which David ſaith in reference to the creatures, belongeth alſo to man, Pſal. 104. 27. Theſe all wait upon thee, that thou mayeſt give them their meat in due ſeaſon; That thou giveſt them, they gather; thou openeſt thy hand, and they are filled.
Now the grounds why they are Gods gifts are,
Firſt, Becauſe there is no neceſſity upon God, either natural or moral to Reaſons. Why theſe are all Gods gifts. 1. God is not neceſſitated to give them.vouchſafe them to thee. He is not bound to give th… life, ſenſes, wealth; there is no natural neceſſity, for he made thee out of his meer good pleaſure, and he made thee a man, whereas thou mightſt have been a Toad or a Serpent. Nor was there any moral neceſſity; thou doeſt not deſerve any thing at Gods hand; thou doeſt not deſerve a morſet of bread, nor a drop of water; therefore all is the meer gift of God. It is his free gift, God doth it purely out of his love, according to that ſaying, foreign, Favours are to be free and naked, not diſſembled and counterfeited. Thus God having nothing from thee to move him, doth it from himſelf alone.
Secondly, It's Gods gift, Becauſe thy ſins are ſuch, that he is provoked to 2. We have oft forſeited them by our ſins.blaſt all thy comforts, to continue them no longer to thee. As God threatens, Hoſ. 2. 8, 9. I will take away my corn in the time thereof, and my wine in the ſeaſon thereof. You ſee God calleth it his corn, and his wine, becauſe he giveth it. Thus all thy mercies are Gods gifts upon a two-fold account, both becauſe he gave them at firſt; and alſo becauſe he continneth them ſtill unto thee, notwithſtanding thy unworthineſs.
Thirdly, They are Gods gifts, Becauſe we are commanded to pray unto him for them. In that ſhort ſumme of Petitions our Lord remembers this, when he 3. We are to pray to him for them.directs us, To pray for our daily bread; and this the rich man muſt do as well as the poor; a Dives that hath his barns full, as well as a Lazarns that wants crums. If then we pray to God for it, it is plain, that it is his gift.
Uſe of Exhortation. Are all the comforts we enjoy, Gods gifts? Then walk more thankfully; Think of God more; do not mind ſecond cauſes and inſtruments ſo much. David, Pſal. 27. 10. ſaith, When his father and mother forſook him, then the Lord will take him up. David's parents did not forſake him, but he compareth himſelf to a little Infant, expoſed as Moſes was, and God did take him up to provide for him. Thus we are to regard God more than father or mother. Labour to ſpeak the language of Scripture more: Say, God hath given this, God continueth this; and be diligent to uſe theſe gifts to the honour and glory of the giver, for that is the chief end why he giveth them. Shall God give to thee, and then wilt thou take off from his glory and honour? Provoke not God to repent (as it were) that ever he did thus and thus to thee, as he did about the making of man, and preferring of Saul. Thoſe that ſaid, Their tongues were their own, Pſal. 12. 4. were thereby encouraged to wickedneſſe; whereas to conſider thy wealth is not thy own, thy health is not thy own, thy eyes, thy tongue, thy body, theſe are not thy own, they are Gods gift. How carefull wouldſt thou be to improve them all for his glory? foreign Let this grace of God, and his favour to thee, work thankfulneſs in thy life. It is Gods gift, do not then uſe it for ſinne and the devil.