An Expository Comment on 2 Corinthians 1, Exposition · Sermon 70
SERM. LXX.
Whether Paul ſpeaketh theſe words in his own perſon: And wherein the ſinfulneſſe of Self-confidence appears.
2 COR. 1. 9.
That we ſhould not truſt in our ſelves.
THe ſecond Obſervation from the words was, That even the Paul's, the moſt holy and eminent men, are prone to this ſinne of truſting in themſelves. The great end why God did thus exerciſe Paul, it was to prevent this ſinne above any other. Paul (you heard) had no riches, no honours, no earthly power to confide in. Therefore his parts, his revelations, his graces, from theſe did ariſe his danger.
But before we come to explain the Doctrine and amplifie it, one Queſtion is to Whether Paul ſpeaketh theſe words in his own perſon.be anſwered, and that is, Whether the Apoſtle ſpeak this in regard of his own perſon, or by a figure aſſumes the perſon of other godly men? For that is many times the cuſtom of the Apoſtle to joyn himſelf in number with ſuch, whoſe infirmities he doth not partake of, or is guilty of, as 1 Cor. 11. 31. If we would judge our ſelves, we ſhould not be judged of the Lord, putting himſelf in the number of thoſe who came unworthily to the Lords Supper. For Chryſoſtome doth ſo admire the high degree of grace in Paul, that he thinketh Paul doth not ſay this, becauſe of himſelf, but by way of inſtruction to others. There is alſo a late learned Writer (Amyraldus Conſid. in 7. cap. ad Romanos, & contra Gul. Rivetum.) who thinketh it an aſſertion no way worthy of reproof, if we ſay Paul had even in this life more grace than ſome glorified Saints may have in Heaven. So that he will acknowledge Paul, if not the other Apoſtles, by a ſingular and extraordinary priviledge, to have obtained perfection. From whence he gathers, that to expound that Rom. 7. of Paul as regenerated, as if he found the law of ſinne captivating of him, is to be highly diſhonouring of that great Apoſtle, and is ſignally injurious to the grace of the Goſpel. And if this be ſo, then we cannot ſay, that Paul ſpake this for himſelf, but for others. For if he had attained to ſuch a ſtate of perfection, there was no danger of pride or ſelf-confidence. To make this his opinion good, he obſerveth. That we do not find Paul charged with any foreign, any defect, after he was converted. And beſides, he propounds himſelf, as an example and a patern, which could not be, if what is ſaid in Rom. 7. were true in his own perſon.
I ſhall not enter upon the Expoſition of that Chapter. But certainly that which is here attributed to Paul, he would with the ſame fear and trembling reject, as he did the divine worſhip the Barbarians would have given to him. For although it cannot be denied, but that God did furniſh Paul with much grace, far above many others, yet that he thought not of any perfection in him, appeareth 1 Cor. 4. 4. where he ſaith, though he knew nothing concerning himſelf, as to the diſcharge of his publick Miniſtry in any wilfull careleſs way, yet he was not juſtified thereby, becauſe it was God that did judge him. God knew more evil and corruption in Paul, than Paul himſelf was ever able to diſcover. Beſides this Doctrine of Paul's perfection would overthrow his juſtification by the righteouſneſs of Chriſt, whereas he doth in a moſt affectionate manner, Phil. 3. 8, 9. Count all things dung and droſſe, to be found in Chriſt, not having his own righteouſneſſe, but that which is by faith. Hence he ſaith, Not as if I had already attained, or were made perfect. Yea we read of defects in Paul after his converſion, as that which Amyraldus inſtanceth in, of the paroxyſm or bitter contention between Paul and Barnabas. For although the Scripture, as he obſerveth, doth not relate who was in the fault, yet it appeareth very probably, that both had their paſſions too inordinately breaking forth at that time. Beſides that was a plain defect of a ſudden perturbation in Paul, when being ſmitten by the Highprieſt, he replied as it ſeemeth in a ſinfull commotion, God ſhall ſmite thee thou painted wall; which upon information he preſently retracts. Neither can that be an excuſe which ſome make, that he did not know him to be the Highprieſt, becauſe of the corrupt cuſtomes they had about beſtowing the Prieſthood as they pleaſed. For Paul ſaid to him that did ſit to judge him, Sitteſt thou to judge me (ſaith he) after the Law? Act. 23. 3. Therefore I ſuppoſe that the beſt interpretation of foreign, I know not, I wiſt not, is this, I attended not, I minded it not. The injurious dealing Paul met with, made him forget his duty; ſo that he did not attend to this, that he was a Magiſtrate, and though a wicked and unjuſt one, yet not to be reviled. And that Paul had corruption within him ready to break forth upon occaſions, appeareth 2 Cor. 12. by Gods diſpenſation to him in that affliction, which he calleth a thorn in the fleſh, and the meſſenger of Satan buffeting of him. I would eaſily yeeld to that learned man, That the thorn in the fleſh was not libidinous or luſtfull temptations, which ſome have thought, not ſo much for that reaſon which he giveth, that it is likely God would cure one ſinne by another ſinne, a leſſe ſinne by a greater. (For carnal ſinnes are ſaid to be leſſe than ſpiritual; and it is often Gods way, to cure the ſinnes of his people by letting them fall into ſinne, driving out poiſon by poiſon) as becauſe the Context doth more incline another way, as might be ſhewed. Yea there is one place, which puts it out of all doubt, that Paul needed both afflictions from God, and voluntary humiliations of himſelf, leſt ſparks within ſhould quickly become a flame, by that known place, 1 Cor. 9. 22. I keep under my body, and bring it in ſubjection, leſt when I have preached to others I my ſelf become a caſt-away. It's an alluſion to thoſe who runne in a race, as the verſe precedent ſheweth, who did ſtrictly obſerve their diet and order, their body being temperate in all things, that they might obtain victory. Thus Paul in his Chriſtian race was jealous of corruption ariſing in him, and clogging of him, and ſo retard him therein.
This I have been the larger upon, becauſe it maketh the more for the comfort of the godly to know, that even ſuch as Paul had ſo much corruption and evil within them, as well as they, that did not the Lord uſe ſeveral means to humble them, were he not alwayes filing of their ruſt, cleanſing out their ſpots, they would quickly become very loath ſome and unclean.
Now in the purſuing of this Doctrine, becauſe I have already opened the nature of this ſelf-truſting; I ſhall only aggravate the evil of it, that becauſe the godly are ſo prone to it, they may the more bewail it, and watch againſt it. And certainly the people of God doe not thinke and meditate upon the evil of this ſinne enough, you heare them complaining often of other ſinnes, they lie heavy upon their hearts, but very little of this whereas this is like ſweet poiſon, it deſtroyeth, and you feele it not. And
Firſt, It muſt nneds be a ſinne highly diſpleaſing God, Becauſe he doth ſo ſeverely chaſtiſe his own people to prevent this ſinne. The ſharper phyſick is given, Of the ſinfulneſs of ſelf-confidence, which appears 1. From Gods chaſtiſing his children ſo much to prevent it.the greater danger of the diſeaſe. God would not have exerciſed Paul, thus above his ſtrength, but that he might ſee his own feebleneſs and infirmity, and might accordingly truſt in God onelyonly. Lighter and leſſer afflictions do not drive thee out of all humane props; thou haſt ſome creature-conſideration or other, that doth make thee bear up thy heart; but when God cuts every rope, and drives the ſhip into the midſt of the Sea, among waves and tempeſts, then thou art provoked to look up unto God. Let then the children of God lay to heart this ſinne more, and examine themſelves in every affliction that doth befall them. Thou many times ſayeſt, Oh that I could find out the ſinne, the Jonah that hath raiſed this tempeſt! Oh that I knew what was the peculiar corruption God would bring me in mind of by this trouble upon me! Why, try and ſearch, whether thou haſt not ſecretly truſted in thy own ſelf, or in ſome earthly hopes? Whether thy heart hath been weaned from all things? It may be there is this or that creature thou doeſt inordinately lean upon, and therefore becauſe thou doeſt not yet truſt in God with all thy heart, he doth thus imbitter thy condition to thee. Inſomuch that were the children of God in no danger of ſelf-dependance or creature-dependance, they ſhould ſeldome meet with the rod of God upon their backs. Who was a man of greater afflictions and exerciſes than David was? And who ſpeaketh more of truſting in God than he doth? This he learned by all his temptations.
Secondly, This ſinne is to be aggravated, Becauſe it is ſuch a ſecret, cloſe 2. It is a ſecret ſinne.imbred ſinne, it is the laſt ſinne that will be mortified. There is a difficulty of finding it out, and a difficulty of overcoming it, when it is diſcovered, and both theſe make it the more dangerous and damnable ſinne. It is difficult to find it out: This ſinne like Saul hideth it ſelf behind the ſtuff; you may ſearch and ſearch, as they did for the Spies in Rahab's houſe; but becauſe ſomething or other covereth this ſinne, therefore you paſſe it by undiſcerned. How apt are we to ſay, I do not truſt in my graces. I do not truſt in my gifts? Would you not have me to take notice of them? How can I then be thankfull to God? How can I bleſs God for them? And for my graces, Do not all Divines ſay, though they may not truſt in them, yet they may take them as comfortable ſigns of Gods favour, and thereupon rejoyce before God, yea and plead them againſt the accuſation of Satan, or as an argument to God, not by way of merit, but becauſe of the gracious promiſe made by God to our graces after this manner? Hezekiah under the ſentence of death prayed, Remember, O Lord, how I have walked before thee in truth, and with an upright heart, 2 King. 20. 3. Thus alſo Paul did, I have fought a good fight, henceforth is laid up for me a crown of glory, 2 Tim. 4. 7. All this is true, godly men are allowed to take comfort from their graces, and thankfully to receive the evidences of Gods love thereby; but how hard a matter is it to ſtay there, and go no further? How difficultly are conſolations from them, and confidence in them, ſeparated one from another? Even as to have riches, and not to truſt in riches, ſo to have grace, and not truſt in grace; and the rather, by how much grace is accounted a more excellent thing then wealth. As it is hard to find it out, ſo no leſſe difficult to overcome it. Caeſar had ſome enemies, of whom he ſaid it was, Difficilius invenire, quam vincere; but it is not ſo with this corruption. Paul himſelf cannot ſo quickly ſhake off this viper that ſticketh not to his hand, but cloſe to the heart. For as faith is therefore the moſt difficult grace, becauſe it carrieth us out of our ſelves, out of the creatures, out of all things, and fixeth the heart upon God alone: So on the contrary, this is the ſinne that is moſt eaſie, and where unto we are moſt propenſe; with the worme we crawl upon the ground; our feebleneſſe and infirmity is ſuch, that we muſt have churches to reſt upon; and till faith be made perfect, we cannot but catch hold upon ſome reed or other, though never ſo weak.
Thirdly, It being an heart-ſinne, It may be frequently committed in a day, in 3. 'Tis a ſinne ſoon committed.an hour. Thy heart is alwayes in motion, it never lieth ſtill; now every time it moveth, it may put forth ſome carnal dependance or other upon the creature. Thus whereas many ſins cannot be often committed, there are many things concurrent ere they can be accompliſhed. This may be committed as often as there is the twinkling of the eye. The air then may not be fuller of Atomes, or the ſea of water, than thy heart of carnal confidences. And certainly every time God is not made thy refuge, every time thou doeſt not reſt under his ſhadow, ſo often doeſt thou put truſt in ſomething elſe than God onelyonly. Take heed then of that ſinne, which like the Poets Hydra, as often as thou cutteſt off their Heads, new ones ariſe again in the room thereof. That the emptying of thy heart, is like emptying of a lively and quick ſpring; the more water is caſt out, the more new cometh in immediately.
Fourthly, This truſting in any thing but God, is a very great ſinne, 4. 'Tis a making the creature a God.Becauſe it is a making of the creature a God, and ſo a breach of that first Commandment, wherein we are forbidden to have any other gods, but the true one. Now how great a ſinne Idolatry is, the Scripture doth every where ſpeak. Thou therefore that abhorreſt to worſhip a ſtock, or a ſtone, who dareſt not fall down before an Idol to doe reverence thereunto: How often doeſt thou as bad in thy heart to the creatures? Yea many times ſome Idolaters did worſhip the true God, they did not erre in the object; onelyonly they formed ſinfull repreſentations of God to themſelves. As the Iſraelites in that Calf which they made, crying out, Theſe are thy gods, O Iſrael. And this Idolatry is not ſo bad, as when that which is not the true God, is ſet up for him, and ſo worſhipped. Now to truſt in our ſelves, or creatures, is to erre in the object, we ſet up another thing in Gods roome; Thy parts are thy God; thy graces, thy Chriſt; thy repentance, thy Saviour, thou giveſt that to thy tears, which alone doth belong to the blood of Chriſt. If then God doth ſo often proclaime his jealouſie in worſhipping of other gods, will he not alſo about truſting in any thing but himſelfe? What are the duties of the firſt Command, but to love God, to truſt in him, and to depend upon him; for he onelyonly is the proper and adequate object of truſt, becauſe in him is infallible verity and truth. Truth of being, ſo that he can never die, but be alwayes the ſame, and truth of promiſe, ſo that Heaven and Earth ſhall ſooner paſſe away than his Word. Againe, he is willing and ready to help, he manifeſteth his freeneſs of grace to thee, whereas the Devils and the damned they cannot truſt in God, becauſe they have no promiſe from God; yea they are ſure he will never help them. Laſtly, God is omnipotent, nothing is impoſſible to him. Therefore if thou canſt meet with a creature that is eternal, unchangeable, omnipotent, then mayeſt thou put truſt in that; but the whole world reſpectively to God, is leſſe than the duſt of the balance, which doth not turne the ſcale one way or other: ſo neither is all the power, and all the wiſdome of the world able to turn thy condition, to ſupply thy wants, if God doth not interpoſe.
Laſtly, It is a fooliſh and unprofitable ſinne; as Jer. 17. Curſed is he that 5. 'Tis a fooliſh and unprofitable ſin.truſteth in man. God delighteth to blaſt all the things thou haſt hoped in; ſo that commonly we may know what we truſted too much in, by Gods removing of it; or what we would reſt upon too much, by denying us ſuch helps and comforts. No ſooner have we with Jonah got under a gourd to keep our ſelves from the ſcorching heat, but God cauſeth a worm to devour it: how unwiſe art thou then by reſting thy ſoul upon any comfort? Thou canſt not take a more ſpeedy way then to make God break it under thy arms. Even as the Aegyptiane, becauſe they boaſted of the waters of Nilus, and truſted in them; God turned them all into blood. Be ſure God will make thy confidences, thy ſorrows and breakings of heart, that can never enough be received, which Jonah preached from his own experience, They that obſerve lying vanities, forſake their own mercy, Jonah 2. 8. Thoſe very mercies God had purpoſed for thee, and was in the way of performing of them, by obſerving of, and truſting in other means and helpes, thou haſt utterly deprived thy ſelf of. Even as God did with the Iſraelites, Jerem. 2. 37. Thou ſhalt goe from Aegypt with thine hands upon thy head, for the Lord hath rejected thy confidences, and thou ſhalt not prosper in them. Thus thou art many times bewailing the loſſe of thy confidences.