An Expository Comment on 2 Corinthians 1, Exposition · Sermon 96
SERM. XCVI.
Wherein the Grace of God appeared towards Paul in his Miniſterial Labours.
2 COR. 1. 12.
But by the grace of God, we have had our converſation in the world.
WE are enumerating the particulars of that grace, which the Apoſtle doth eſpecially acknowledge in his miniſterial courſe. We proceed therefore, and
Firſt, The faithfulneſſe of Paul to his Apoſtolical truſt, fixing his heart What were thoſe graces which the Apoſtle acknowledged in his Miniſtry 1. Faithfulneſsupon that, and uſing no other meanes, then what are proportionable and commenſurate to ſuch a noble end, was wholly of the grace of God towards him. It is required of Stewards, that they be found faithfull, ſaith this Apoſtle, 1 Cor. 4. 2. and with this grace God had honoured him. Inſomuch that we do not find in Paul any halting, any carnal compliance, which might contradict the holy end of his Apoſtolical Office. Thoſe are two noble expreſſions, 2 Corinth. 10. 8. Our authority the Lord hath given us for edification, and not for deſtruction. The other is, 2 Cor. 13. 8. For we can doe nothing againſt the truth, but for the truth. In theſe Texts we have expreſſed the end of all miniſterial power, it is for edification: And therefore if any through the Word preached be more hardened in their ſinnes, and made more obdurate in their evil wayes, this is beſides the intention of the Word. As when the Sunne blindeth a mans eyes through the dazelling thereof, this is accidental; the proper and natural effect, being to illuminate, all ſpiritual authority is for edification. And in the other Text, you have the power of grace upon Paul's heart, ſo affecting of him, that he cannot do any thing againſt the truth. Neither doctrinally or practically would he indulge to any evil way; but thereby the end of his Miniſtry ſhould be fruſtrated. Now this is a ſpecial work of Gods grace ſo to ſanctifie, and keep tender our hearts, that we take heed of every thing that may obſtruct the happy courſe of the Goſpel: Whereas the Jeſuitical party will wander out into many by and extravagant wayes, to accompliſh their deſignes. Janſenius a learned Papiſt (Janſen. Sanctus Auguſtinus liber proaemialis, pag. 9.) ſpeaketh of one man, who not daring to do ſomething out of favour to another, which he knew was contrary to the principles of morality; neither affirmed by any Authours; as probable, had this anſwer from a Jeſuited Doctor, Aude, & nos efficiemus probabile, Be bold to do it and we will make it probable. Here we ſee, their power is many times againſt the truth. But Paul was ſo kept by the grace of God, that not only deliberately he did not any thing which might retard the progreſſe of the Goſpel; but alſo nor ſo much as by infirmity, or any ſudden ſurprizal, as we ſee Peter did, and therefore Paul did withſtand him to the face. This therefore is a bleſſed worke of Gods grace, when a Miniſter is kept ſo faithfully to the end of his Office, that neither in life or doctrine, will he doe any thing, that may be contrary to it.
Secondly, The grace of God extended itſelf mercifully to Paul, In that he was kept low and humble under all thoſe ſignal favours and prerogatives that 2. Humility.God hath beſtowed upoh him. Was not every thing in Paal almoſt extraordinary and miraculous, and yet who is kept lower in his own eyes, who is more emptied of himſelf, looking upon what he had been, more than what he was? So that it was of Gods grace to Paul, to make him acknowledge Gods grace not to truſt in himſelf. And thus it is alwayes in the Church of God; one ſpecial work of Gods grace, is to make us ſenſible of it, to give all to it, to goe out of our ſelves: and thus Gods fulneſſe is moſt ſeene in our emptineſſe. We ſee the Jewes went about wholly to eſtabliſh their own righteouſneſſe. The Stoick Philoſophers, who did ſo admire vertue, were thereby advancers of themſelves: They looked upon virtue as their own work, that they were not beholding to God for it. Therefore Seneca maketh this the cauſe and foundation of all happineſſe, Fidere ſibiipſi, to truſt in himſelf. And the Pelagian, though Chriſtian, yet his Doctrine driveth wholly to ſelf-advancement. So that though he would acknowledge the neceſſity of that prayer, Forgive us our ſinnes (yet ſo as when we had ſinned, otherwiſe they pleaded perfection, and that a man might be without ſinne) yet for the enſuing Petition, Lead us not into temptation, &c. They would not underſtand it of ſpiritual temptations and occaſions to ſinne, as if we needed to pray to God for grace to prevent future ſinnes, our own will and ſtrength was ſufficient for that; but of external miſeries, ſuch as not to fall off an horſe, or to be killed by a thiefe: Theſe were the temptations onelyonly we prayed againſt in this Petition. But where the grace of God is effectually working, there it maketh a man apprehenſive of the neceſſity of it; and that to every action all the day long: and truly this is from God; when the Miniſter of the Goſpel ſhall go out of all parts, learning and ſtudies whatſoever, acknowledging it's the grace of God alone that inableth him in his work: happily this would make the preſence of God more powerfull with us, if we did own his grace more.
Thirdly, The grace of God with Paul in his miniſterial imployment, was, 3. Guidance and direction in his preaching and meditations.The directing of him in meditations, and guiding of him to ſuch thoughts and words as might moſt prevaile upon thoſe that heare him. For this we muſt know, that where Gods preſence is with a Miniſter, there he is directed to preach on ſuch ſubject matter, rather than other which God will bleſſe to a moſt happy and effectual iſſue. This made Paul ſay excellently, 2 Cor. 5. 6. Not that we are ſufficient to think any thing of our ſelves, but our ſufficiency is of God, who hath made us able Ministers of the New Testament. Here you ſee Paul acknowledging, that we are not able to think one thought in our miniſterial way advantagious for the edification of others without the grace of God. As in prayer, we know not what to pray, or how to pray, without the Spirit of God inabling: So neither in preaching, we know not what to preach, or how to preach, unleſſe the Lord guide us. That is obſervable, Eccleſ. 12. 9, 10. Becauſe the preacher was wiſe, he taught the people knowledge, he gave good heed, and ſought out, and ſet in order many proverbs. The preacher ſought to find out acceptable words. By this we ſee, that there is ſpecial wiſdome to ſearch out fit matter and fit words, which cannot be obtained without God the fountain of wiſdome. So that herein the Miniſter of God is to exerciſe himſelf daily in prayer to God, that he would teach him how to preach, and what to preach, that he may not ſow chaff in ſtead of wheat, and cockles in ſtead of barley, that he may be ſo directed, as to pitch upon thoſe arguments, thoſe expreſſions which will be moſt effectually working upon the ſouls of thoſe that do hear.
Fourthly, The grace of God was wonderfully manifeſt in Paul., By the ſpirit 4 His patience, ſelf-denial, zeal and courage.of ſelf-denial, patience, zeal, and courage which was in him, while accompliſhing his worke. Indeed Paul is like a pleaſant and choice Garden, wherein are ſo many precious flowers, that we know not which to pluck firſt. Thus Paul was ſo eminently beſpangled with all the graces of Gods Spirit, that we know not which to commend firſt. His ſelf-denial was admirable, when he complained, All ſought their own, and not the things of Jeſus Chriſt. This argued how much he did abhorre ſuch courſes, Phil. 3. 21. when he was ſo ſolicitous to bring off deluded ſouls from the falſe Apoſtles who reigned over them. It was not his honour or glory that he looked at, if ſo be they would own Chriſt and his wayes in truth; let him be rejected, he mattered it not. This he plainly profeſſeth, 2 Cor. 13. 7. I pray God ye do no evil, not that we ſhould be approved, but that you ſhould do that which is honeſt, though we be accounted as reprobates. It is plain therefore that it was their good, their ſalvation and glory, not his own that he aimed at. His patience alſo was no leſſe remarkable, when he could quietly go through all the reproaches and calumnies that the falſe Apoſtles did charge upon him, eſpecially his patience was even miraculous in thoſe ſufferings he was exerciſed with, for the Goſpels ſake. He that informed others, they had need of patience; how much more had he, being put to ſo many combates as he was? Yet under all this he fainted not, he forſook not Chriſt, and his cauſe; yea he rejoyced in his ſufferings, and looked upon them as ſo many marks of honour. 2 Cor. 11. 23, 24, 25, 26, 27, 28. you have a long Catalogue of the manifold bitter trials he was put upon; yet he was gold in this fire, he was wheat in this winnowing; he doth not complain of the cauſe of Chriſt he had eſpouſed, as Zipporah to Moſes, Thou art a bloody husband; yea in all theſe things, He is more than a conquerour, as Rom. 8. 37. For the greateſt Conquerours do for the moſt part receive ſome loſſe; but theſe tribulations were ſo farre from making him a loſer, that he was thereby a gainer. The grace of God was wonderfully in Paul, to make him ſo zealous for the Churches of Chriſt as he was; he learned of Chriſt himſelf to have the zeal of the Lords houſe to eat him up, 2 Cor. 11. 29. Who is offended, and I burn not? There was nothing in the Church of God that fell out, which might be a ſtumbling block to any believer, which might any wayes tend to make ſuch an one fall; but his heart was affected therein, as if it had been his own cauſe. Therefore in the fore-mentioned Chapter, 2 Cor. 11, 28. he acknowledgeth the care of all the Churches to be upon him; and this made him ſo compaſſionately ſympathizing with every member thereof. Thus Paul is like a ſpiritual Atlas, bearing up the Churches of God; not that he owneth himſelf in this, any further than to acknowledge the grace of God thereby to him. Now this zeal did neceſſarily imply publick affections, whereby Paul was inlarged in his ſoul towards the glory of God, and the good of others; which heavenly conſtitution doth neceſſarily ſuppoſe the grace of God: Man naturally making himſelf the utmoſt end of all his actions: and his own ſelf-love, like Phaeaoh's lean kine, doth devour and ſwallow up all that is before it. Is not that paſſage of his publick affection matter of amazement? Rom. 9. 2, 3. where he profeſſeth his great heavineſs, and continual ſorrow of heart for the Iſraelites? Yea this did ſo farre poſſeſſe him, that he ſaith, I could wiſh my ſelf acourſed from Chriſt for their ſake. Such an high expreſſion, that it hath troubled Interprete…s, how to explain it, and make it lawfull; as if in publick affections, as well as private, that were true, Difficile eſt amare & ſapere, It is hard to love, and to be wiſe alſo. Now this is a bleſſed effect of Gods grace upon the hearts of thoſe who preach the Goſpel, when they preferre Jeruſalem above all their joy; when they preach not to live upon the Goſpel, and to be maintained by the Goſpel, but rather uſe theſe, as ſteps whereby they may aſcend higher. That as the body is for the ſoul, not the ſoul for the body; ſo they make perſonal accommodations for the publick, not publick for the perſonal. Laſtly, That I may not weary you out, the courage and ſpiritual fortitude that Paul did upon all occaſions demonſtrate, doth plainly demonſtrate the grace of God towards him. The miniſterial Office is compared to a ſouldiers imployment, 2 Tim. 2. 3, 4. where Timothy is commanded to endure hardneſſe as a ſouldier of Chriſt: And becauſe he is ſet apart for this ſpiritual warfare, therefore he muſt not entangle himſelf with the affaires of this life; and herein Paul did ſhew himſelf an excellent pattern. Was not he an excellent ſouldier, when Phil. 4. 11, 12. he had learned in whatſoever estate, to be content; he knew how to abound, and how to want, every where, and in all things. He muſt needs have ſpiritual fortitude that could thus endure hot and cold. No wonder then if at the cloſe of his life, he hath this comfortable teſtimony from his conſcience, That he had fought a good fight, 2 Tim. 4. 7. This is that which maketh the miniſterial work ſo difficult; we are to conflict with the luſts of men; we are to demoliſh the Kingdome of Satan; all our work, if faithfully diſcharged, breedeth nothing but the malice and oppoſition of ungodly men. And that this is wholly the gift of God, appeareth, 2 Tim. 1. 7. God hath not given us the ſpirit of fear, but of power, and of love, and of a ſound mind; of power, that ſubdueth all worldly fear, and man-pleaſing; yet leſt this power ſhould make us too harſh and auſtere, there is love to mollifie and ſweeten it. For Dilige & loquere quod vis, ſaid Auſtin, Love, and then reprove as much as you will. But leſt love ſhould make us fooliſh, and too indulgent, there is added a ſound mind, as ſalt to ſeaſon this Sacrifice. Theſe are the qualifications of a Miniſter; but who giveth theſe? From whence doth this good and perfect gift come? Even from the Father of lights, Jam. 1. 17.
Fifthly, The grace of God proclaimed by Paul, was, In the heavenly 5. His heavenly wiſdome.wiſdome that he did uſe in the managing of his Office. For although he diſclaimeth fleſhly wiſdome, yet he attributeth to himſelf true heavenly wiſdome, he conſidered his auditours, what they were able to beare; he did not put new wine into old bottles; he had ſerpentine wiſdome, though Dove-like innocency. Wiſdome and diſcretion is the eye in the body of all our holy actions. Zeal without knowledge maketh a man like Samſon, when his eyes are pulled out; though he pull down the houſe upon the Philiſtims, yet he himſelf is alſo deſtroyed thereby. 1 Cor. 3. 1, 2. I could not ſpeake unto you, as ſpiritual, but as carnal. I fed you with milk, and not with meat. Argus was not fuller of eyes, then a Miniſter is to be of wiſdome and circumſpection, to know the diſpoſitions, capacities and temptations of the people to whom he preacheth. But above all the Miniſters wiſdome is ſeen in laying a good and ſure foundation. This grace of God to him, Paul doth acknowledge, 1 Cor. 3. 10. According to the grace of God given to me, as a wiſe maſter-builder I have laid a foundation. For if we be not in juſtification built upon Chriſt, and in practice carried beyond morality, yea and religious duties to a principle of regeneration within; All other building, though never ſo glorious, and applauded in the world, is but like an houſe built upon the ſand, whoſe fall will be great, when tempeſts ſhall ariſe. It was from this wiſdome that Paul ſaid, I became all things to all men, that I might ſave ſome, 1 Cor. 9. 22. Not in that ſenſe as the Jeſuite is ſaid, to become all things to all men, for that is to ſave one, not to ſave, but rather deſtroy others: he did not ſinfully comply with mens ſinnes, but he did prudently accommodate himſelf to mens weakneſſes, not defiling himſelf thereby, that to he might … them out of their weakneſſes.
Laſtly, The grace of God acknowledged by Paul, is, The ſucceſſe he had 6. His ſucceſſe in his Miniſtryin his miniſterial labours. For though Paul was inabled to doe many miracles to cure many diſeaſed bodies▪ yet he could not open the eyes, or change the heart of any one man; whenſoever therefore an effectual door was opened to him, in any place; this was Gods work, not Paul's, 1 Cor. 3. For though Paul planted, and Apollo watered, yet it is God that giveth the increaſe. Alas, it is not for a Miniſter to thinke his parts, his gifts, his learning, his diligent and zealous preaching ſhall bring men off from their wicked wayes. For though the Miniſter is to do his duty, yet his ſucceſſe is of Gods grace onelyonly: And therefore wonder not, if Paul triumph over all the learned and potent enemies of the Goſpel, if Paul's contemptibleneſſe overcome the Grecians wiſdome and excellency; for it's not Paul, but the grace of God with him that doth theſe wondrous things.
Uſe of Admonition, to us who are the Miniſters of God, as we would have our ſtudies, our labours, our miniſterial imployments have ſucceſſe, to goe out of our parts and ſtudies, and to importune the grace of God more. Thou art apt to thinke ſuch expreſſions, ſuch moving compaſſionate exhortations, ſuch quick and penetrating arguments, will make men leave all their ſinnes, and follow Chriſt, but looke up to Gods grace more; and take heed of any thing that may provoke God to withwithdraw his gracious preſence from thy ſtudies and miniſteriall labours.
Uſe 2. Of Inſtruction. Whence it is that the faithfull Miniſtry of God hath been upheld in all ages, when the Governours of the world have frowned on them, when endeavours have been to root it out, as a bitter plant not to be endured, when they themſelves have been poor and weak, having neither outward greatneſſe, or earthly policy to maintaine them; This is wholly from the grace of God. As the Arke was not overwhelmed in the waters, though it had no Pilot to guide it, becauſe God took care of it.