An Expository Comment on 2 Corinthians 1, Exposition · Sermon 129
SERM. CXXIX.
Our Settlement and eſtabliſhment in the faith of the Promiſes is the gracious work of God alone.
2 COR. 1. 21.
Now he which eſtabliſheth us with you in Chriſt, and hath anointed us, is God.
THe Apoſtle having formerly ſpoken of his conſtancy and unchangeableneſs in the preaching of the Goſpel, leſt this ſhould be attributed to his own power, he informeth them, who is the fountain of this ſtrength, even God himſelf: For the Apoſtle doth upon all occaſions delight to exalt grace, having experimentally found the mighty work of it upon his own ſoul. Or we may make the coherence this, The Apoſtle in the verſe preceding ſpake of the certainty of Gods Promiſes in themſelves; they were in themſelves Yea and Amen; which is called, certitudo objecti, though ſome learned men think, that it is not a proper expreſſion. Now in this Verſe he cometh to the certitudo ſubjecti, or to ſhow whence it is that the children of God have this aſſured perſwaſion in their own hearts, that they are true and conſtant; whence it is that we are able to give our Amen, as a note of confirmation to them, and therefore in the words we may take notice of
The bleſſed and happy Effect it ſelf, and that is 1. Confirmation, he which ſtabliſheth.
2. The Subject of this, us with you.
3. The Object in whom, in Chriſt.
4. The efficient Cauſe of this, is God.
5. The Illuſtration of this Eſtabliſhment, by a threefold Similitude, of anointing, ſealing, and giving the earneſt.
6. By whom God doth this, and that is, by his Spirit, as it followeth in the next verſe.
So that in theſe two Verſes is the proper ſeat of that excellent and precious Doctrine, Which is, The aſſuring and ſealing of the Spirit of God that is given unto Believers. But I begin with the Firſt.
It is God that eſtabliſheth us, foreign, though we render it now, yet ſome make it cauſal, for he that ſtabliſheth us, &c. and that ſeemeth more probable. The Greek word is foreign, or foreign, which Varinus maketh the ſame with foreign and foreign, as if the Adjective foreign uſed by the Apoſtle, 2 Pet. 1. 10. is made the ſame by Heſychius, with foreign, that which cannot be ſhaken, or altered; this word is ſometimes uſed of the Doctrine of Chriſt, when that was confirmed, and made ſure by miracles, or otherwiſe, Mark. 16. 20. Thus an oath is ſaid to be the confirmation of the end of a ſtrife, Heb. 6. 16. or elſe of perſons, as here in the Text, and Col. 2. 7. ſtabliſhed in the Faith. which being uſed paſſively, denoteth that this ſtrength and power we have, cometh from God only. That we of our ſelves are like reeds ſhaken with every winde. It is the grace of God that maketh us pillars in his Church. So that, from the Text we may obſerve,
That our eſtabliſhing and confirming in the faith of the promiſes is alone the Our eſtabliſhing in the faith of the promiſe is the gracious work of God alone.gracious work of God.
Though the Promiſes be never ſo lovely and precious, though never ſo profitable and neceſſary for us, yet we are not able to reſt our ſelves upon them, but by the power of God ſtrengthening us. Our hearts do ſo quake and tremble with the conſideration of our own ſinnes, and unworthineſs, that unleſs the Lord make it ſtedfaſt and immoveable, we are toſſed up and down like the leaves of a tree. That it is God alone who doth thus preſerve and confirm us is plain, by that notable place, 1 Pet. 5. 10. where the Apoſtle prayeth, that God who had called them would make them perfect, ſtabliſh, ſtrengthen, and ſettle them. The Apoſtle having before ſpoken of reſiſting the Devil, and of exſpecting afflictions, becauſe fleſh and blood would ſoon ſinck under theſe burdens, he directeth his prayer unto God for them, as knowing, if they had no better preſervers than themſelves, they were utterly undone. Now, although by that multiplication of words, the Apoſtle might ſeem to mean the ſame thing, yet every word hath its peculiar emphaſis: for the word foreign, that is uſed of nets, when they are to be mended, as Mark 1. 19. and thereby is implyed, That the work of Grace, which we are as it were weaving every day, would quickly be all broken, did not the Grace of God conſtantly reſtore it. It is alſo uſed of members and parts of the body, when broken and ſet faſt again by the skill of the Chirurgion; and thus it ſuppoſeth how apt every believer is of himſelf to break all his grace into pieces, did not the power of God daily preſerve him. It ſheweth hereby, that there is no ſuch thing as perfection in this life. The other word is foreign, which ſigrifieth firmly to ſtabliſh a thing, for it is more then foreign, of which it is derived, ſo that it implyeth, God doth as it were bear us up by his hand, and ſupport us, that we fall not under thoſe temptations we meet with. This denoteth the firmneſs of their condition; for although Moſes hands did wax weary, yet Gods will not. The next word is foreign, and that properly ſignifieth to confirm inwardly, by taking away all that ſinful weakneſs, that is apt to ariſe in us. The …a… is, foreign, which ſignifies, ſo to ſettle as to lay a foundation, thus Heb. 1. 10. it is uſed of Gods laying the foundation of the earth at the beginning; denoting that the people of God in the work of Grace have as ſure and immoveable a foundation laid, as the very heavens and earth have. For this confirmation doth much relate to our perſeverance, that we ſhall never fall off from that ſtate of ſavour we are in, but that God who hath begun will alſo finiſh. Hence ſome contend that theſe words are to be read in the future tenſe, God will eſtabliſh, and not by way of prayer. To amplifie this Doctrine, many things are to be taken notice, of, as
Firſt, God may be ſaid to establiſh us two wayes, either in the thing it 1. God may be ſaid to eſtabliſh us either in the grace it ſelf, or in our apprehenſion of it.ſelf, or elſe in our knowledge and apprehenſion. Theſe may be ſeparated from each other; God doth and will eſtabliſh his people, to their lives end, and till they come to the end of their race; the greateſt temptations and afflictions ſhall not break their intereſt in the favour of God: but then they may not have certain knowledg, they may be toſſed up and down with divers fears, that they are but hypocrites, that they ſhall never perſevere, that they ſhall not be able to hold out to the end. Therefore the people of God are to pray for and expect this twofold eſtabliſhing at Gods hand; both that God would preſerve the work of grace in their hearts, as alſo aſſure them hereof, and confirm them in a powerfull perſwaſion of it; that is, it is in it ſelf ſure, ſo it may be to them, to which purpoſe that command is, make your calling and election ſure; 2 Pet. 1. 10. foreign, that is not in it ſelf, but to their own ſenſe and apprehenſion, and it is of this latter eſtabliſhing the Text principally ſpeaketh, though it neceſſarily preſuppoſeth the other.
2. This effect which God is ſaid to work, implyeth what miſerable, weak, and 2. We are not able of our ſelves to do any thing towards the work of graceimpotent creatures we are, as to the work of grace, or any aſſurance by it. That as the world cannot enlighten it ſelf, if God withdraw the Sun, it is wholly in darkneſs: Thus is it with every man, though made godly. All this ſpiritual building would fall to the ground again; of ſpiritual thou wouldſt become carnal, did not God uphold thee: and then if thou hadſt obtained any aſſurance about thy condition, fears and doubts would preſently fill thy heart, if God doth not ſhine into thy ſoul. Thus as the earth without the Heavens would be as it was at firſt, a confuſed Chaos, ſo is the heart of man without the dayly Influence of Gods grace upon it. But this will come in more pertinently upon the next particular, in the Diviſion of this Text.
3. We are therefore to conſider wherein lieth this eſtabliſhing work of Gods 3. Wherein lieth the eſtabliſhing work of Gods grace. 1. In preparing the underſtanding to it.grace: and that doth conſiſt in ſome things antecedently, and ſomething formally, by way of intrinſecal conſtitution. For the Firſt.
Confirmation being properly upon the will, and the affections. Before this can be done, It is neceſſary that the underſtanding of a man, which is a guide to all the other powers of the ſoul, that it be prepared and formed by God there unto. The work of God therefore is, to illuminate and inlighten the minde, that ſo thereby the heart of a man may be more ſettled upon the Promiſes. And for How God prepares the underſtanding. 1. By diſcovering our own infirmity.Illumination that doth manifeſt it ſelf in theſe Particulars;
1. God doth diſcover unto us our own infirmity and impotency; that we are not able in the leaſt meaſure to confirm our ſelves. We experimentally finde, how often purpoſes and reſolutions were upon us to thoſe things that were good, how often like Sampſon we did ſuffer our ſelves to be bound by many obligations, and decrees of ſpirit, but (alas) upon every emergent temptation we did immediately break all again. That which Auſtin did ſo bitterly complain of in himſelf, viz. the uncertainty and inconſtancy of his deſires. The ſame may every one finde, while left to his own ſtrength. It is therefore a ſpecial preparatory work of God, for our ſettlement, to make us ſee our own ſelf-emptineſs. When Peter had confidence of his own ſpiritual ability, in what a ſad revolt did it end? he that had more than ordinary confidence, fell into more than ordinary fear. So that, it is a great work of God, when he fully informeth us, that we are nothing, and can do nothing. Though we have ten thouſand Promiſes ſet before our eyes, yet we are not able to reach forth the hand, to lay hold upon any of them.
2. Another Object about which we are enlightened preparatorily to our 2. The acceptableneſſe of the work of ſaith.ſettlement, is the acceptableneſs of the work of Faith: That it is his will we ſhould depend wholly upon him; that whatſoever burden we feel upon us by our ſinnes, yet it is the way he taketh delight in, that we ſhould wait on him, truſt in him, roll our ſtaggering ſoules as it were upon him: and this is no mean work of God, thus to inform and direct a man. For what is it that maketh the afflicted ſinner for his ſinnes be toſſed up and down with ſuch fears and doubts? is it not becauſe he ſeeeth nor that it is his duty to caſt himſelf into the armes of Chriſt: he doth not conſider how ſeverely it's commanded, inſomuch that that very ſin of not believing, of not reſting our ſoules upon the Lord Chriſt would damn us, if there were nothing elſe. How happy then is it! and in what good forwardneſs are they for eſtabliſhment, who begin thus to be inlightened? who are thus perſwaded? Though I cannot believe, yet it is my duty to believe. Its not Gods will that I ſhould excruciate my ſelf with theſe tormenting doubts. I am ſure to be damned if I go not to Chriſt the Saviour, if I take not this way, there is no way for me to take; and thus we have got advantage, when we are come thus far. And that this may be done, all thoſe Texts which do either command faith, or commend faith, are very often in his minde.
3. The minde of a man is antecedently wrought upon for eſtabliſhment by illumination, concerning the Evangelical way of grace wherein God doth vouchſafe 3. The evangelicall way of Gods vouchſafing mercy to the ſoul.all ſpiritual mercies to the broken in heart. For the ſpirit of God doth not inable us to cry Abba Father, till our underſtandings are opened to know that glorious Goſpel-way Chriſt hath taken for to ſave the humbled ſinners; the ſum whereof is this, That it is in believing, not in working, Rom. 4. the Apoſtle argueth againſt all conceits of Juſtification by the works we do; yea, that Abraham himſelf, though ſo eminent in holineſs, did not obtain remiſſion of ſinnes hereby, and in other places the righteouſneſs of faith, and the righteouſneſs of works are made immediately oppoſite to one another. It is then a ſpecial mercy of God to have the judgment of a man ſatisfied in this truth, although the poor humbled ſinner cannot yet repoſe himſelf in the boſome of a Promiſe, though he doth nothing but ſtagger and reel up and down by fears and temptations; yet this is no ſmall proficiency to arrive at the certain perſwaſion of this Doctrine. For we ſee in the Apoſtles dayes that this very Doctrine was called into queſtion, and is it not ſtill by Papiſts and others arraigned, as teaching men Preſumption and Security? and truly, as the head of a man may invent many plauſible Arguments againſt the truth of it; ſo the heart of a man is naturally proud, and ſelf-righteous, and therefore is hardly brought off from works to faith; for faith ſeemeth not to have that activity for juſtification as love and other graces have, though indeed that be the life and ſoul of all, the primum vivens, and ultimum moriens. As it is with the roots of trees, they have no ſweetneſs nor comelineſs in them, when the fruit thereof hath: Thus when good works are glorious and precious, faith from whence they have their life and being ſeemeth contemptible. But this order the ſpirit of God taketh, before it is a ſealing and a witneſſing ſpirit unto us. It is alſo an enligtening and teaching ſpirit, and that eſpecially in this grand truth, which is the ſum of the Goſpel, viz. that by faith, and not by works, we become juſtified before God: and where his Goſpel-light hath not taken place in any afflicted conſcience for ſin, Oh the unſpeakable temptations, oh the wofull dayes and nights that they meet with. When the ſpirit of God hath thus antecedently wrought upon the judgment, then in the next place cometh this chief and ſpecial work of eſtabliſhing and ſetling the heart. And as it is in planting of a tree, firſt the briars and thornes which cumbred the ground before, muſt be removed, and then the tree is planted. Thus alſo it is with God, while ſetling the heart of a man upon the Promiſes; he doth firſt remove that which is prohibent, and hindring of this confirmation, and poſitively inables it to reſt upon Chriſt; even as the ſun doth firſt diſpel the darkneſs, and then introduce the light.
The two Impediments to our eſtabliſhment on the Promiſes alone are 2. In ſetling the and removing the impediments.Preſumption on the one hand, and Deſpair on the other; for thoſe are the two Generals as it were, under which all the other ſinnes oppoſite to this way, are comprehended;
The firſt is Preſumption, and that is the damnable eſtate of moſt men, they 1. Preſumption.are ſecure in their own condition, they reſt contented in their own righteouſneſs and goodneſs. Now theſe indeed are ſettled but upon a rotten foundation, theſe have no changes, no inconſtancies of ſpirit ariſing from the fear that is in them, but are therefore the more dangerous. Such as theſe are the moſt untractable and unteachable, both about the promiſes of God, and their dependance on them; you can no more remove them out of their Preſumption than mountains out of their places, the ſaddeſt ſubject in the world to preach upon, or to preach unto; for they have door upon door, and bolt upon bolt, that muſt be opened, ere you can make any way for Chriſt or the Promiſes in their ſoules. All the weapons taken out of Gods word are peeſently dulled, when they fall upon them, like a bullet in a pack of wool. When we come to ſuch upon their ſick beds, we know not how to begin with them, what to ſay to them; for whatſoever is ſaid, they are confident it is in them; and all this while its nothing but Preſumption, and ſpiritual ſecurity of ſoul.
The other is Deſpair, with all diffidence and diſtruſtfull fears that incline 2. Deſpair.thereunto. This (I confeſs) is not ſo common as the other. We have very few that cry out of their ſinnes, fearing they are greater then can be forgiven. But ſome there are that are ready to be ſwallowed up in this whirlpool. When therefore God doth confirm the heart of man in the Promiſes, both theſe ſinnes are removed, he is no longer a ſelf-righteous man, a ſelf-full man, he looketh upon himſelf as wicked, and deſtitute of all, and yet on the other ſide doth not deſpair in God, though he doth in himfelf; though he hath nothing of his own to ſtand upon, yet Chriſt is his rock on whom he is ſetled. Thus God keepeth his people from being Cains, and Judaſſes on one ſide, and proud, ſelf-righteous Phariſees on the other ſide.