An Expository Comment on 2 Corinthians 1, Exposition · Sermon 61
SERM. LXI.
Of the different judgement that Faith and Fleſh paſſe upon Afflictions.
2 COR. 1. 8.
That we were preſſed above meaſure,
WE have already conſidered this trouble which came upon Paul in Aſia, in reſpect of the occaſion of it. Let us proceed to the Aggravation of it; For out of the ſtrong cometh ſweet. From this affliction conquered doth ariſe much encouragement and conſolation to thoſe that are followers of Paul.
And in the Deſcription, we have the Aggravation of it from the Quantity:
1. We were preſſed out of meaſure.
2. The Quality, Above meaſure.
3. From the Event, So that we despaired of life. And in the next verſe it is further illuſtrated from a two-fold end; of which in its time.
Let us take notice of the firſt particular; wherein we have this trouble heightned, viz. from the Quantity or Extenſion of it, It was above meaſure, foreign. The word foreign and foreign, is applied ſometimes to the enduring of a burden, Matth. 20. 12. Gal. 6. 2. whether it be a temporal burden, or a ſpiritual. Sometimes it is applied to the heavineſſe of the eyes by drowſineſs, Mark 14. 40. In this place it ſeemeth to be taken from Porters, who have a burden impoſed upon them more than they are able to ſtand under: or as Chryſoſtome, from ſhips who are overmuch burdened, and ſo are in danger of being loſt: And as if there were not emphaſis enough in the word preſſed, he addeth another to aggravate it, foreign. Pareus ſaith, The Scripture never uſeth an hyperbole, becauſe that ſtrictly taken is a lie. But this opinion cannot be juſtified, neither is an hyperbole, if you do regard the intention of the ſpeaker a lie. For ſuch an expreſſion he meaneth not ſo much the thing ſignified by the words; as when the Evangeliſt ſaith, The world would not contain all the books that might be written about Chriſts deeds; but thereby to repreſent to the Reader ſome further degree, then ordinarily is in other things. But the Apoſtle doth not here ſpeak of a verbal hyperbole, but a real one, that which was above expreſſion. The Apoſtle uſeth this expreſſion, when he ſpeaketh of the riches of Gods grace and power to believers, 2 Cor. 9. 14. Epheſ. 2. 7. Eph. 1. 19. No ordinary expreſſion will ſerve Paul, when he cometh to ſpeak of the admirable, and wonderfull riches of Gods grace, to thoſe that do believe in him. As he thus ſpeaketh of the grace of the Goſpel, ſo alſo of his own ſinfulneſſe, both original and actual, there is an hyperbole in both, Rom. 7. 13. Original ſinne improved and excited by the Commandment, is ſaid to be foreign, Above meaſure ſinfull; and for his actual wickedneſſe and impiety, Gal. 1. 13. there he ſaith, He did foreign, perſecute the Church, but when he cometh to ſpeak of the glory in Heaven, there one hyperbole will not ſerve, according to that of Luther, Coelum & infernus, non patiuntur hyperbolen; but there he addeth, foreign.
By the expreſſion then in the Text we ſee, That this trouble the Apoſtle was exerciſed with, was no little inferiour trouble, but that which was of the moſt preſſing nature that could be, that was out of meaſure heavy and burdenſome.
But you will ſay, How doth this agree with that which we have Paul ſpeaking in the 4th Chapter of this Epiſtle, where he calleth all the afflictions that do befall the godly, light, Our light affliction, verſ. 17. Can it be light, and yes out of meaſure heavy alſo?
It may be anſwered and reconciled thus, It is called light in reſpect of everlaſting How the afflictions of the godly may be called heavy, and yet light.glory. So that although it be exceeding heavy and preſſing in it ſelf, yet if compared with the weight of glory hereafter, ſo it is light. Or
Secondly, It may be anſwered, By diſtinguiſhing of the times, when Paul calleth his affliction heavy, it relateth to the time, that he was exerciſed with it. For Chriſtianity doth not require Stoiciſm, yea patience is the more admirable, by how much the more apprehenſive we are of the trouble upon us. Thus the Apoſtle, Heb. 12. 11. No chaſtiſement is joyous for the preſent, but grievous. Or,
Thirdly, We may ſpeak of afflictions when they are over, when we are delivered from them, and find the great good they have done to us, then we may call them light, and judge them nothing to the benefit we received by them. But
In the fourth place, I conceive that the moſt genuine anſwer is, That Paul doth here ſpeak of his trouble according to the ſenſe and apprehenſion of his fleſh; even as afterwards he ſaith, It was above his ſtrength, that is, his humane, natural ſtrength, as will appear afterwards. If therefore fleſh and blood be conſulted with, then Paul ſaith, It is an affliction above meaſure; but then at verſ. 17. of the 2 Cor. 4. as alſo in other places, he ſpeaketh according to the workings of faith, and the operations of Gods Spirit within him. So that a godly man ſpeaketh one thing according to the fleſh, and another thing according to the Spirit. That is bitter and heavy to the fleſh, which may be ſweet Godly men judge otherwiſe of their afflictions from ſenſe and fleſh, then from grace and reaſon.and welcome to the Spirit. From whence obſerve,
That godly men judge otherwiſe of their afflictions by the principles of ſenſe and fleſh in them, then they do by the principles of grace and reaſon in them.
Paul calleth it, An affliction above meaſure, in the lower ſphere of nature; but again he calleth it, A light one, in the higher ſphere of grace. Even as an Aſtronomer, beholding the Sunne with his bodily eye, judgeth it leſſe than the Earth; but then again, beholding it with the inſtruments of Art, doth conclude, that it is many degrees bigger than the Earth. Thus the godly man, while he thinketh and ſpeaketh according to the law of the fleſh within him, he cryeth out of his burdens, he is diſcontented at them, he lookat them as deſtructive: but then again, when the ſame man conſidereth them by the principles of faith, and Scripture-grounds, then he ſeeth that thoſe ſtones may be turned into bread; and from theſe thorns he may gather grapes. Even as we ſee in Chriſt, becauſe he had two diſtinct Natures in a perſonal Union; therefore we ſay, Chriſt died, Chriſt was in agonies, and that becauſe of his humane Nature; yea it is called, The blood of God. And again on the other ſide, Chriſt is ſaid to be God, to create the world, to raiſe himſelf from the dead, and that becauſe of his Divine Nature. As he was Sonne of God, ſo he was full of power and might upon the earth; As he was the Sonne of man, ſo he was ſubject to weakneſſe and infirmity. Now here was no impoſſibility or repugnancy, that it ſhould be thus different with Chriſt under ſeveral reſpects. Thus alſo it is with every member of Chriſt; As he is born of God, ſo he puts forth divine and gracious operations; but as he doth ſtill retain ſome reliques of his old birth: So there are ſinfull and infirm actions coming from him. Therefore when a godly man doth any thing, we muſt conſider from what fountain it is, either the ſweet fountain, or the bitter fountain that it ſloweth from.
To diſcover this truth:Propoſitions clearing the truth. There are two ſelves in every regenerate man.
Firſt, We muſt know, That in every regenerate man, there are two ſelfes, (as it were) the carnal ſelf, and the ſpiritual ſelf; From which iſſue all the works we do, Galat. 5. 17. and alſo Rom. 7. For although Amyraldus. Expoſ. in cap. 7. ad Rom. (yet profeſſing both againſt Socinians and Arminians) doth induſtriouſly labour to underſtand it of a man only legally wrought upon, and that it would be a diſhonour to Paul, and injurious to the work of Sanctification, to affirm, That Paul ſpeaketh thoſe things in his own perſon while regenerated: yet by that Text in the Galatians, Chap. 5. 17. it is plain, That thoſe who are godly like Rebeccah, have theſe two twins ſtruggling in their womb; and that as a man conſiſting of ſoul and body, we may ſay, he is mortal and immortal, viſible and inviſible; in different reſpects mortal and viſible, in reſpect of his body; but immortal and inviſible, in reſpect of his ſoul. Thus alſo it is with a godly man in a theological conſideration; he hath both corruption and grace, he hath both fleſh and ſpirit. Now although this be ſo, yet a godly man is not to be called an unregenerate perſon, as well as a regenerate; a ſinner and a wicked perſon, as well as holy: Becauſe denominations are alwayes from the more noble part; and this corruption, though remaining, yet is to be ſubdued and conquered. Even as Canaan might be called the poſſeſſion and inheritance of the Iſraelites, although many Jebuſites did ſtill continue therein, and could not be caſt out. Let not then any godly man look for ſuch perfection in this life, as to have only one principle within him, and that of grace. Do not look that it ſhould be altogether as the Spirit will have it in thee, not finding the leaſt oppoſition, or renitency from the fleſh: No, this eſtate is to be enjoyed onelyonly in Heaven.
Secondly, As theſe two ſelfes, or principles are in a man that is regenerate, 2. Theſe two ſelfs oppoſe one another.ſo they doe actually oppoſe and contradict one another. Hence cometh that Chriſtian combate and conflict which the godly find within themſelves. Not like that of the Heathens, Aristotles incontinent perſon, or the Poets Medea, a conflict between reaſon, and their luſts only. But this oppoſition is univerſal and diffuſive in every part of the ſoul. The carnal part in the mind oppoſeth the ſpiritual. The carnal part of the will contradicteth the ſpiritual. So that they have heart againſt heart, affections againſt affections. We are not therefore to conceive of theſe two principles, as dormant and latitant in the ſoul, but they are as fire and water in the ſame ſubject, labouring to expell each other; and according to the three-fold eſtate or degree, that we may conceive in perſons regenerate, ſo is this fight and congreſs more or leſſe vehement.
The firſt degree is of ſuch who are newly converted. Theſe although in Regeneration, they have the ſeed and root of all grace, yet becauſe of their former cuſtom in evil wayes cannot ſo immediately conquer and ſubdue their luſts; and therefore like children that begin to walk, becauſe of their feebleneſs they get many fals.
A ſecond degree is of thoſe, who are in ſome meaſure proficients, and have obtained much victory over ſinne. And although in ſuch there be many combates, yet grace hath the poſſeſſion of the whole man, notwithſtanding the many aſſaults made againſt it. And then
Laſtly, There are ſuch, whom the Scripture calls perfect, not abſolutely; but comparatively to others, becauſe they are as Gyants, when others are but Dwarfs; theſe are ſaid, To have their ſenſes exerciſed to diſcern between good and evil. Now ſuch, although they do overcome the world, and the Devil by faith, yet they are not free from this combate within. It is true, ſome think, that though it be granted that Paul, Rom. 7. ſpeaketh in the perſon of a regenerate man, yet it is of one in the loweſt forme, that is but newly come into the ſtate of Chriſtianity. And Amyraldus doth therefore think Paul cannot mean thoſe things of himſelf, becauſe he had attained to an higher degree of grace: Inſomuch that he inviteth others to follow him, and to take him for an example. Hence he is ſaid to know nothing by himſelf: Whereby the ſame Authour concludeth, That there would be no blame or fault to be found with that man, who ſhould ſay, Paul had as much grace here in this life, as ſome ſhall have in the world to come. But although we grant Paul to be among other Chriſtians, like Saul among other men, higher by the ſhoulders, yet that he did find the rebellion and corruption of the fleſh debaſing his beſt duties, appeareth by his accounting all things droſſe, and deſiring to be found in the righteouſneſſe of Christ, Phil. 3. 8. So that while theſe endeavour to exalt the ſanctifying grace of God in Paul, they eclipſe his juſtifying; and while they advance his inherent righteouſneſſe, they obſcure his imputed righteouſneſſe. Whether Paul then, or any other eminent ſervant of God, They all find a law of ſinne within them, rebelling againſt the law of the mind; by which they look upon themſelves as miſerable captives, and do groan for a perfect and full redemption by Chriſt.
Thirdly, Theſe two principles therefore not onelyonly reſiding in them, but acting 3. Hence 'tis good to obſerve from which of thoſe principles our actions proceed.contrarily, it is very neceſſary in a Chriſtian, exactly to obſerve, to what mother (as it were) the child doth belong. To which principle thou art to attribute thy actions. For the not duly dividing and ſeparating here, doth many times cauſe great confuſion in the godly ſoul. We ſee it many times in David's Pſalmes, that there are ſuch different expreſſions, ſometimes of faith and joy, and then again of diffidence and dejection, that we would not think the Pſalme was made by the ſame man; we would think there were contradictions, and all, becauſe ſometimes it is the voice of Eſau, and ſometimes the voice of Jacob, (as I may ſo ſay;) Sometimes grace ſpeaketh, and ſometimes the filth ſpeaketh. In the Diſciples alſo our Saviour taketh notice of this, and thereby excuſeth them, ſaying, The Spirit is willing, Matth. 26. 41. Now although it is very neceſſary in all our practicals to go to the bottome, to know what is of the fleſh, and what is of the Spirit; yet in the matter of afflictions, and our bearing of them, there we are much more to attend to it. For afflictions being grievous to fleſh and blood, draweth out the corruptions thereof very much. So that the voice of the fleſh is many times farre louder than the voice of the Spirit, which maketh the godly ready to conclude, that they are nothing but fleſh, that they have not the Spirit of Chriſt dwelling in them, becauſe they feel ſo much diſtruſt, ſo much diffidence and diſquietneſs of heart within them.
More uſefull particulars are to be inſiſted upon; only for the preſent, let thoſe who truly fear God, make this Uſe of the Doctrine, viz. Not to conclude concerning their eſtate, as if it were wholly carnal, becauſe they feel the ſtruglings and motions of ſinfull fleſh within them; let them not deſpair, if they feel that they cannot alwayes keep up ſpiritual apprehenſions about their afflictions; if they cannot ſay, I bleſs God for theſe chaſtiſements, I ſee the great advantage cometh to me by them. Though they appear like anger, yet they are indeed the effects of love. If this be not alwayes the bleſſed and ſerene diſpoſition of thy ſoul, but thy fleſh like Job's wife provoketh thee to charge God fooliſhly, to be impatient and diffident; remember that you have a two-fold ſelf, a carnal ſelf, and a ſpiritual ſelf; one ſaith one thing, and another ſaith another thing. It is as impoſſible to have a mans own heart free f…om diviſions, as it is for the Church of God. That which faith ſaith is light, fleſh ſaith is heavy. That which faith rejoyceth at, fleſh repineth at. Thus it hath been, and thus it will be with the generation of thoſe that ſeek God.