Commentary on 2 Corinthians 4, Verse 16-18
Vers. 16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day.
Vers. 17. For our light affliction, which is but for a moment, worketh for us a far more exceeding weight of glory.
Vers. 18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporall; but the things which are not seen, are eternall.
A Little to touch the two former Verses, for they are a part of that heavenly comfort, whereby the holy Apostle raiseth up his spirit in the midst of all discouragements, multiplying comfort upon comfort, as trouble upon trouble.
Vers. 16. But we do not faint, though our outward man perish, yet our inward man is renewed day by day. We do not faint. Indeed if we look upon outward causes, there is great reason why we should faint. For if we look within, nature is weak, the sugestions of the flesh strong since the fall; and then we are usually beset with temptations of discouragements in our particularMan not content with his calling. calling, thinking we could do any thing better than that we are called unto, this is an heavy temptation; And if it were to do such a thing, or such a thing, it might more easily be done. And then hard usuage from the ungratefull world: when a man doth any good, he receiveth ill for it.
These are great grounds of fainting, but the Apostle saith, he faints not for all this, Though our outward man perish; he grants that the outward man, body, and condition, strength, and health, may grow more and more downward; but the inward man, the soul, is under the guidance of the spirit of God, that is renewed day by day. The outward man consumes continually, deathWhat it is to dye dayly. and life work together, we dye, as soon as we live. As he that hath a lease, every day it is shorter and shorter, and while we live we dye, and the more we live, the more we dye; death is at the last moment, the Candle is going out continually till it be spent. Nay more, let a man use his body never so holily, let him indure many crosses, the outward man will perish, it must be so.
But where is the Comfort? The inward man is renewed day by day. The inward man is, The sanctifiedWhat the inward man is Soul. All the graces of God are renewed, they are upheld under a consuming condition of the outward man. This is the blessed condition of a true Christian, that when he groweth downward, he groweth another way, he doth not wholy perish, as a base wretch doth; but as he decayeth in one part, he reneweth in another, God by his Spirit reneweth him. For as in the body, the Spirit is that which giveth a life to what we do; So the Spirit of God giveth a vigor to the inward man, day by day.
But when is this that the inward man is renewed day by day? In the time of affliction, for then we grow most, for in time of prosperity, then we grow backward. Usually in time of prosperity,The inward man renewed in times of afflictions. when all things are according to our will and desire, we go backwards, but when the outward man decayeth, the inward man is renewed day by day; We decay in prosperity, but we grow in adversity; as a body shootes out more after sickness, than before. Why should we then be a fraid of sicknesse and weaknesse of body, considering it is a time of growth of the inward man? Mark the gracious goodnesse of God, when he takes away strength, because we are not for this life, he makes it up working strength and vigor in the inward man. We owe God a death, since we must dye, is it not better, the decay be made up in the inward man? if we gain that which is gain to the Soul, though with weaknesse and sicknesse to the outward man it is well gained, because that is for eternity.
But this is a constant course with God, he is so good, he neverWhat God taketh away from his, he gives it in some other kind. takes away any thing from his Children, but he giveth it another way; Shall we then be discouraged? when God takes strength, and he makes it up in the inward man? If any thing be a ground of patience this is. Whatsoever God doth to his Children, there is love hid in the doing of it, if he give comfort, it is to incourage, doth he follow us with Cross…s? it is that we may grow in the inward man. If we had hearts to follow God in his dealing, we should lose nothing by tha▪ he takes away.
Vers. 17. For our light affliction, which is but for a moment, workes a far more exceeding weight of glory. Here is a ground of comfort to those that are in any Crosses and afflictions, what soever they suffer, it workes glory, it workes happi…ess…, it is set out by glory. Now the Spirit of God sets out this estate of a Christian to come by way of comparison to any thing that we suffer; here are afflictions, here is glory, momentany afflictions, eternall glory, light afflictions, a weight of glory, and not only a weight, but a superlative, an exceeding weight of glory. So the Spirit of God meets with all discouragements her…, for we can suffer nothing here, but we shall have better for it after. Grace is glory, but mixed with imperfection. What are those things we suffer here in this world, to glory, and eternall glory, and excessive glory? what cause have we to be discouraged for any thing we suffer here?
But he saith afterwards, causeth unto us an eternall weight of Our right to glory by Christ.glory. That is more, than to say glory followes afflictions, but there is a causall virtue, in that we suffer to work glory. We know the working by way of merit and desert, that is done by Christ, we have right to glory only by Christ. And it is sacrilege to attribute it to any creature; But when there is a working power fitting us. Now afflictions working by way of fitting us to that glory, whereto we have title by Christ; As soon as a Man is a Chirstian, he hath title to Heaven. But how doth God fitAfflictions how they fit for heaven. us for heaven? One way is by crosses and Afflictions, he fits us for Heaven, as the Wintet fitteth the ground for the Spring, by killing the weeds, and melowing the ground. So that whatsoever …e suffer here, fits us for heaven, and that many waies.
1. By weaning our hearts from the love of these things, upon which we are desperatly set; when we see what they are, we see they are vanity
2. And then again, they exercise and try our graces, and they increase a desire of heaven, and we know the more hardly we are used here, the more we desire to be at home, and usually God reveals himself more sweetly, and comfortably in these hard times; we feele more of heaven in our worst times. Therefore they have fitting power.
Quest. How comes this to passe, are Crosses, Losses, Curses, and such things naturally?
Answ. God by his Spirit doth over-power and over-rule these things, and there is a sanctified use of them, that helps them to work. All things work together for the best, to them that Rom. 8. 28.love God; that is, Gods power so over-ruleth them, that it makes them advantagious to his Children. And they by the grace of Gods Spirit, draw a sanctified use out of every thing. So that by the grace of God the worst things work an eternall weight of glory.
As God prepares heaven for us, so he prepares us for heaven he prepares us by Christ, but by the crosse and affliction. So you may see the truth of the poynt.
Ʋse 1. But what shall I speak of Popish merits? for in merits there must be a proportion to the things we suffer; we receive glory for ever, and suffer afflictions for a time; a weight of glory, this overthrowes popish conceipts.
2. Beloved, are they not out of their wits, that adde vexation to Gods Children. What is the worst they do? they work their good; they vex them, I, but they work their happinesse, as if a man would hurt a fish by casting him into the sea, or a bird into the Air. And a Christian being vexed, it driveth him neerer to heaven, It is his best condition. Compare our secure estate, with our afflicted condition, and see which is best. There is no man that is a Christian but will say, there is more in the crosse than in prosperity, the one dulleth, but the other sharpeneth.
3. Be not discouraged whatsoever befalls us in this world, while Satan workes our hurt, God is then working our good at the same time. When the outward man is wronged by the world, at the same time the inward man is set at liberty. So much for that.
But how cometh it to passe that these things we suffer, fit us for glory?
Vers. 18. It is wrought by grace, inabling us to eye things that are not seen. And then we reason, because the things that are seen, are temporall, but the things that are not seen, are eternall.
To omit diverse things, I hasten to other things.
But you see the things we suffer, do work unto us an eternall weight of glory, as Physick doth upon the body. That that we suffer doth no good, unlesse we use those parts and graces that God hath given us. And therefore he saith, whilest our minds are occupied, and looking on things that are not seen, God having made man a reasonable Creature; And so in way to salvation he sanctifieth those principles he hath given him to bring him to heaven, by way of discourse and reason. And as a Christian is saved, so is he saved by something in his understanding. As we see in this world, man worketh by principles in him, so in the way of Christianity. Somethings are hinderances to Heaven and happinesse, as conceiptedness and self-sufficiency; Therefore the Apostle saith, these things work an eternall weight of glory, not whether we think of them or no, but these things do so, because God giveth a sanctified understanding to see the difference of heavenly things, from earthly, when we do not look upon things that are seen.
So much shall serve to give you a reason how to see the inward man groweth more and more, and we faint not, because we look upon things that are not seen.
That which I will speak of at this time is this.
That the best things in this world are not seen, the meanest things are those that are seen. The best things are to come, the meanest things are present. The best things are such as are eternall, the meanest things are temporall. And when I have unfolded these, then I will shew you a wise and gracious use the sanctified Soul makes of looki…g upon things that are not seen, how his fight worketh, what use we are to make of it,
Doct. The observation is, That a Christian is to look to the things not seen, for things seen are not the object of a Christians eye. The best things are seen. the meanest things are such as are seen. I will not stand to unfold the negative part much, because I have spoken of that before.
But to speak especially, What are the things that are notChristians best unseen.
Beloved, if you labour to be good Christians, you shall better feel them, than I can tell you what they are, you shall better know them by experience, than by discourse here.
1. We cannot see God face to face, we have not immediate Communion with God here. We have it in the word and Sacraments, but in heaven, we shall see all things that are good; here we may see God in every thing, there we shall see every thing in God. There we shall see health, and strength, and comfort in God.
2. The things not seen here, is Christ in our flesh, the heavens are between us and him now. The sight of him is the happiness of a Christian, for the head and members to be together, Husband and Wife together, I, but here we are severed, here is a spirituall Communion, but that is not that that the Soul looks for.
3. Neither have we full Communion of Saints, for here is a mixture of good and bad, and here the best have their imperfections. If here an holy joyning together of two or three wise Christians be so sweet, what shall it be, when we all meet together in heaven? Now we see not God, and Christ, and the blessed Soules in heaven.
4. Here we see not our perfect liberty.
5. Here we see not that eternall Sabbath, we shall have there.
6. Here we see not that perfection of grace.
7. Here we see not that comfort we shall have there, here we have a tast and the beginning, but what is this to that there? Therefore let us think of what is not seen.
Reason 1. But why do we not see them here? You may as well ask me why is not heaven upon earth, God will haveMans duty to walk by faith a difference between Heaven and Earth, he will have us to walk by faith, and not by sight. Heaven is a place for sight, if we will have happinesse in sight, it is in Heaven. But here we have Hope, and Faith, and some feeling of Comfort, and therefore considering our condition is by faith, Therefore God preserveth matter of sight for another world.
2. Again the best things are not seen, because we have not proportionable parts, our parts are not fitted for that glory. Peter, James, and John, they were as it were drunken with thisIn the transfiguration upon the Mount. sight; So that Peter speakes he knowes not what. And Moses, when he came from God, he was fain to cover his face. If these glimpses were such, as people could not indure them, how could we indure a full manifestation of glory? When Christ saith, no man can see God and live; therefore let us be content to dye to have this sight. Our Understandings here are too shallow, our hearts too narrow, our imperfections too many, darknesse cannot conceive of light, so no Soul can see what is in Heaven.
And so here we cannot tell what happinesse there is, till we be there. That is the reason why the best things are not seen. And these are the proper objects of a Christian. For things seenA Christians object is things not seen. are exposed to the outward man, they are not fitting for the Soul, The Soul will soon spend all the good that are in things seen. Take all the Beauty, and all the Riches, and all the Honour that can be, and the Soul will be quickly weary of it. The Soul will draw out all the good. We see those that are in great place, within a little while, grow weary of them.
But there is an everlasting Spring of Comfort and Contentment in things not seen; they are larger than the Soul, the more we see of them the more we may see, The Communion with God, joyes in Heaven, and such things. Alass, the Soul is a very capacious thing, yet the joyes in Heaven are larger than it, therefore things seen are not the object of the Soul.
Quest. But doth the Soul never look upon things that are seen.
Answ. Yes, But if the Soul look upon them, it looks also beyond them.
If it look upon them, it looks upon them as in a glasse to see farther. It looketh not upon them as Clouds to stay our sight from the Sun, or as placing contentment in them. For the Soul taketh no rest here, the things seen, are vanity and vexation of spirit, unrighteoms Mammon, we may and ought to look upon them as helps and comforts in our pilgrimage. If there be such comforts here, what is in Heaven? Doth God convey such sweetnesse in outward things that Castawaies have with us? What are those then that he hath reserved for his friends? And so by way of a gracious use we ought to look upon things seen, but to pitch upon them, and make them our bottom to stand upon, they are no fit objects for the Soul. But is there no way to see things that are not seen?
Quest. Bmt have we nothing of them here?
Answ. Yes, there is nothing seen, but we have some little tast of it here. For full peace to come, we have peace of Conscience here. For full joy to come, we have joy in the Holy Gho…t here. For fu…l Communion of Saints to come, we have some Communion of Saints here.▪ If there be any Heaven upon earth,What is heaven upon earth. it is in the meeting of two or three Judicious, Wise, gracious persons, and our imployment here in Hearing, Praying, and conferrence with God, is but a tast before hand of that in heaven. So that God doth not reserve all for the time to come; But in regard of the full accomplishment he doth. B…t those that have not the first fruits here, shall never have Heaven in the Harvest; those that have not the e…rnest here, shall never have the bargain hereafter; but that which is the full satisfaction of the Soul, is for hereafter. Therefore whatsoever sweet imployment is here, it is not like to that the Soul shall have hereafter. Therefore rest not in them, but rather let them set an edge upon us, to desire it more and more, till we have it fully in Heaven.
Reason 3. Why these objects are things not seen. Things that are not seen are eternall, things that are seen are temporall. No man that hath an eternall Soul and knoweth it, will make that his object, that is temporall. Therefore the Soul must look upon things that are of equall excellency with it, and that is things not seen. For things that are seen are temporall, Rich…s are fading, Honours are but blaz…g Com…ts, Pleasures are but worm-eaten vanities. So for the ill we suff…r, it is but temporal, all determined in death. The grave makes an end of all things that are seen. This should be a comfort to us when we are under any sicknesse, it is a seen thing, this sicknesse I feel, and this I tast, it is but for a time. The thing I look at, is, that which is not seen, and which lasteth to eternity. So the good not seen is eternall in the cause of it, it is in Christ who is for ever in the heavens, and God is for ever in the heavens, and Christ reconcileth the father. And then the place is eternal, Heaven is eternall. Now the influence from which all good comes being eternall, the Soul being it self a spirituall eternall substance, the influence of grace and comfort being eternall from God, and Christ who is an head for ever, and a Husband for ever; and heaven being an inheritance immortall, undefiled, continuing for ever; and the Soul being an everlasting substance, the joy and comforts of it are eternall; whom God he loveth, he loveth for ever, whom he makes happy, makes happy for ever, he is life everlasting, it is a Kingdome that cannot be shaken, It is an inheritance that fadeth not, it is not only everlasting, but everlastingly fresh; it is not only immortall, but it keepes its beauty still, eternall joy, eternall peace, eternall Communion one with another in the heavens, everlasting Sabath, everlasting tryumph over all enemies, there is no end of this joy, no cessation of this comfort.
I come now to the wise improvement that the Soul makes ofHow the soul is improved by the things that are not seen. beholding the things that are not seen, because they be eternall, and neglecteth the sight of things, that be present, and temporall, you see the wise use the blessed Apostle maketh of it. For he bringeth it as a reason why he faints not, but is renewed day by day in the inward man. You wonder why I faint not, & why day by day, I grow fresher and fresher, and still fitter and fitter for Heaven, and that all things I indure here, fit me for heaven, all is, because I have an eye to things that are not seen, not regarding things that be present. So that if we will find a difference of the things, We may easily understand, somethings be fading, and somethings eternall, If we will get comfort in this, that our portion is not only in fading things, we must have grace to consider of it, and not to look on the other overmuch.
To give tryall, whether we look at the things that be seen or on.
1. If we look to things not seen, because they be eternall, this is a sight that ravisheth the soul, that lifteth the Soul above it self. Things above, be so exceeding above things below, that it makes the Soul almost forget it self, it worketh an highWho are the Enemies of grace. esteem of heaven of heavenly things. For as it is said of knowledge, it hath no enemy but the ignorant: So there is no enemy of grace, but they that feel it not from conscience. All that see it, have an high admiration of it, which appeareth by the mean esteem of all things else. When the sun riseth, the stars hide themselves: And when these comforts rise in the Soul, upon the apprehension of the glory in the glass of the word and promise, and a little feeling here, all earthly comforts are gone. When Moses saw God that was invisible, what cares he to look for Pharaoh? And when Michaiah had seen God sitting on the1 King. 22. 14. throne, what cares he for Ahab? We have seen the Lord, and what have we do with base Idolls? not any thing in the world must be Corrivall with God. What have I to do with Pride, with Riches, with Honour? I have seen God, I have seen heaven. When the Patriarks had with the eye of faith seen the excellency of the world to come, what cared they for banishment, or death? When Paul had seen Christ, all things else were dung and drosse. Therefore your great admirers, that admire worldly thing…, it is a sign, they never saw better, they that doat upon worldly things, it is an argument of spirituall folly.
2. Again, the consideration of things spirituall, it is a purifying sight, a purging sight, that makes the Soul fit for the object. A man cannot with the eye of faith apprehend things to come, nor by hope wait for them, but that hope will be eff…ctuall to purifie the Soul. They that have any faith, any hope of good to come, they will prepare their Souls suitable to that condition.1 John 3. 3. And therefore where the apprehension of these things hath not a pur…ing power in some degree, It is but a conceipt, we do not so see them as that we be convinced that they are so exc…llent as they be.
3. Again, this is a sight that doth marvelo…sly affect. Love comes of sight, Sight is the most affecting sense, that which moveth the affection most, is sight, feeling is but dull, and therefore if we have the Eagles eye, a sharp sighted faith, to see things which are not to be senn with the eye of reason, and flesh, then certainly this sight will quicken, and aff…ct a man greatly, move to joy, and move to delight, move to the love of God, and heavenly things. A man cannot see any …xcellency, but his heart imbraceth it, as the Patriarks, Heb. 11. saw the promises a far off, and their hearts did joyn with the…, they did imbrace them, grasping as it were the things they saw in the armes of th…ir aff…ctions. In what measure that I appreh…nd, and see things, in that measure the heart lets in the things to imbrace them, and close with them; Therefore where no love is, there is no sight. And the reason why aff…ctions are so flat and dead is, because they do not exercise this sight of faith. Let us …xamin our selves by these things, whether we have spirituall sight of the things we see? do they aff…ct us? do they quicken us? and do they put into our hearts holinesse? do they raise our hearts to an holy admiration? If so, certainly we have seen them.
I will give you a familiar comparison, the neerer the object is to any man, the more glorious it seemeth, the farther off any thing is, the lesse it seemeth. The Stars are bigger than the world, and yet appear to us little.
Now ask our soules how great things are in comparison of former times, are heavenly things greater? And for earthly pomp and state have they lesse esteemed them than in former time? It is a sign we are neerer heaven, and heaven neerer us; when we can look upon earthly things in a distance, it is a sign we are removed from them, and drawn neerer to the best things, And then the best things seem to be great to us, when we conceive of them in their own magnitude.
Quest. But how shall we come to look on things not seen, and things eternall, according to their own worth?
Answ. 1. First of all, labour every day more and more to be purged and purified, and then we shall have delight to look upon that which is proportionable; The holier a man is, the more delight he hath in holy & heavenly objects, and laboureth to grow in grace more and more. The more we see, the more gracious we are, the more gracious we are, the more desire we shall have to behold with the eye of faith these excellencies.
There is no apprehension without light, we cannot see light without light, we cannot see heavenly things, without heavenly faculties; And therefore labour for something within gracious, which may have correspondency and harmony with what is in heaven, else contraries will not apprehend contraries; but heaven and a sanctified soul have som… proportion and connaturallnesse; and therefore never rest till we have something like that which is in heaven, though not in degree, yet in quali…y.
2. Again, labour to get the eye of the soul clear, that the dustSatans policy to blind the eye of the Soul by worldly pleasures▪ of the world may not be in it. Satans policy is to cast pleasure and profit into the eye of the soul, and then corruption raiseth a soggie mist in the soul, that we should have naturall love to present things. And present things raise a cloud in the soul, and that cloud doth enterpose it self between heaven and us; labour therefore for mortification more and more.
That the eye may be clear, consider seriously they be temporall things, shorter than the soul, meaner than the soul, not fit for it. We shall out-live them all. And when base aff…ctions rise in the soul to cast a mist thereupon, consider what a foolish thing it is for us to doat upon things meaner than our selves; why should such affections intercept this heavenly sight from us?
The dignity of the soul is an excellent substance, the whole world is not worth a soul, the soul is between heaven and earth,Keep the eye of the Soul cleer. and all earthly things are meaner than it self, shall the soul marry it self, and joyn it self, with things baser than it self? doth it not then debase it self? And therefore keep the eye of the soul clear from impediments within and without, labour to have true judgment of things in their own nature.
3. And then let us dwell often in the consideration of things to come, have serious considerations of it, and every day redeem some time to think we cannot live here for ever; we have a… immortall soul that must be immortall in misery, or immortall in happinesse. If we be not good, heaven will not take u…, and nothing but hell will receive us. And these things may quicken us. I have an immortall soul, I must not stay long, I must give account, and how shall I appear?
Get these and the like considerations every day; we l…ve as we see, and considering life is guided by inward notions and apprensions of soul, labour to have apprehensions of Soul, that may guide the life as it should be. Labour to see what is reserved in the heavens▪: consider how we beIt behoveth us to provide for eternity. assured for it, what ground we have, what assurance we have, if we should die presently, for we have not the certainty of a minute. These be wakening considerations. And these will be a meanes that we should look on things not seen. And when we do take liberty to think upon these things, dwell upon them till the heart be warmed. The Sun doth not heat without some staying; those beames that are broken, they do not gather themselves to heat by reflection. So let the soul stay a while in consideration of these things; our soule is unstable naturally, and therefore labour by grace to settle the soul, till the affections be warm, till the resolutions be pitched, for then we shall see to purpose, when we resolve to take this course: else we seeMans slippery Condition. not to purpose. And therefore because we know not in morning what will befall us before night, never rest till we be set in heaven by faith. And consider the condition there so far forth as shall be effectual to guide our lives suitable to what we see. This were a wise course indeed, to guide our courses suitable to eternity, and to fetch reasons for a holy and good life from eternity, and not from pleasing this body and that body. I will do this, because I shall get riches, because I shall satisfie my flesh, and raise my self. Are these reasons for a Christian to work by? Let a Christian work like a Christian, having his reason raised by faith higher than himself, to consider of things as they are in themselves: & as they shall be hereafter. This is temporall▪ my soul is eternall, And I will fetch my reasons of my course from eternity. What if I should have all the world and dye, what will the satisfying of the carnall desires of others do me good? And therefore I will sway my actions by rule that shall hold to eternity. Is not a man wise that doth thus? and is any man wise that doth not thus? He is wise that guideth his life to the last end, how he shall be happy hereafter, how he shall avoid torments for ever; He that is wise to get preferment to undermine others, to flatter and insinuate, to give contentment against conscience to the carnall humors of others, is he a wise man that is penny wise and pound foolish? He is wise in a particular, he is wise in a little.
But what is this to parti…ular wisedome, when in the generall scope of his life he is foolish, not considering what is good for him as Christian? none is wise but a Christian; Every man else is a mad man, or a fool. What are all other things but straw and baubles to eternity? therefore regard the things that be beyond the soul, and more excellent than the soul.To regard the soul is mans wisedome.
I beseech you take this course, It will make us wise and diligent in our place and calling, for we should eye what is to eternity, notwithstanding all discouragements. Many have fainted, and given over, because they be unthankfull persons, and they grow cold in doing good. What is the reason? they look not to eternity? It is good sometimes to meet with ill usage from unthankfull persons, for God will make amends, though we deserve w…ll of ungratefull persons. And sometimes again I will do them good, and let the glory alone to God. It is good to meet with ill usage in the world, for there is sufficient amends made in the world to come. Wilt thou have all thy wages here? And therefore do as Saint Paul did, get into heaven in our thoughts by faith, and meditation how it will be with us ere long, and that will set us in such a frame of conversation as shall fit us for Christ, and only that, it will keep us in a growing condition, in a fruitfull condition, in a constant couragious condition.
And when we do not so, we fall into discouragements. The cause of sin, is it not some present temporall thing we doat upon? So sin is nothing but placing that affection on that which is temporall, which should be on that which is eternall.
Now when doth a man sin, but when he lets go his object? As long as a man keeps his eye on heaven, he is well enough, but when he looks to discouragements, to the arm of flesh, then he is discouraged; but when is he not discouraged? When he hath heaven in his eye, and God in his eye, and spirituall things in his eye. And now in this pitch, he is neither sinfull, nor discouraged, and then he is as well as he can wish in this world. Therefore labour with Paul to have the eyes of your Souls exercised about these spirituall things. Look on things that be not seen, because they be eternall, and be not carried away with outward things, nor de…elled with them, because they be temporall.
End of the text · Richard Sibbes, Commentary on 2 Corinthians 4 (1656)