An Expository Comment on 2 Corinthians 1, Exposition · Sermon 84
SERM. LXXXIV.
Of our Glorying and Rejoycing in our Gifts and Graces; Why, and how it is lawfull, and how not.
2 COR. 1. 12.
For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſdome, but by the grace of God, we have had our converſation in the world, and more abundantly to you-wards.
THis verſe (as appeareth by the raciocinative particular, or note of inference, For) is brought in as a reaſon of ſomething which went before. But Interpreters do differ about the coherence thereof. Some make this to be a reaſon of that hope and truſt he formerly ſpake of, which he had in God. Though he did truſt in Gods mercies, yet not in them alone, but in his own endeavours alſo. Hence Aquinas from this ſaith, That hope doth ariſe from the mercy of God, and mans merits. But this doth not conſiſt with Scripture. Others do make it part of his Apologetical Narration, defending himſelf, as againſt that crime of inconſtancy and levity, which was caſt upon him, becauſe of his promiſe to come to them, which yet he did not; and therefore they think theſe words look backward, and not forward. Calvin and others (which is moſt probable) referre it to the words immediately preceding, viz. their prayers and praiſes to God in his behalf. This is given as a reaſon, why they ſhould be thus tender about him, becauſe he had obtained grace to be faithfull; he had not ſought himſelf, or his own glory; he had not walked in hypocriſie and fraud, but had been kept by the grace of God in all ſincerity in his converſation in the world, not only at Corinth, but every where elſe. Now it is a great motive and encouragement to pray for ſuch. The Apoſtle uſeth this argument, Heb. 13. 18. Pray for us, for we truſt we have a good conſcience in all things.
The connexion then being thus diſcovered, we come to the Text abſolutely conſidered; and therein we may conſider,
1. The ground and reaſon it ſelf.
2. That which is affirmed and predicated of it. And this is ſet down in the fore-part of the verſe, and therefore we ſhall begin with it.
The words are, This is our rejoycing, foreign, it is rendred by moſt, our glory, or our boaſting. The Apoſtle doth very often uſe the words, foreign, and foreign, it ſeemeth to come of foreign, which is of foreign, the neck, and ſo is a metaphore, ſignifying for the moſt part pride and loftineſſe, taken from horſes, whoſe pride will be diſcovered by their neck; and therefore called foreign, or as Homer foreign. So that for the moſt part it is taken in an ill ſenſe. Hence Heſychius foreign, and with Budaeus foreign is a proud boaſter and bragger; but with Paul it is uſed ſometimes in a good ſenſe, as here. For the word is uſed in a three-fold ſenſe, gradual to one another.
1. To reſt and relie upon a thing.
2. From thence to rejoyce and to be glad in it.
3. From thence to declare and publiſh this with boaſting.
Now though Paul did not put confidence and truſt in his good and ſincere conſcience, yet from the perceiving of that, he did rejoyce. Whereas then we ſee Paul rejoycing and glorying from the teſtimony and evidence of that grace he had in him. We may obſerve,
That an holy glorying, and rejoycing in the graces of God, we perceive in us, An holy rejoycing and glorying in the graces of God is lawfull.is allowed and lawfull.
I ſay, an holy glorying, for the heart may quickly degenerate into a proud ſinfull boaſting. Therefore this truth muſt be warily bounded: So that the dejected and tempted ſoul, may be quickned to its duty of comfort, and not to deny the work of grace that it may feel, and the proud phariſaical ſpirit may be debaſed. The valley muſt be exalted, and the mountain made low. It is true indeed, we have the Scripture ſaying, Let him that glorieth, glory in the Lord. Let not the wiſe man glory in his wiſdome, 1 Cor. 1. 31, And if Abraham had not wherewith to glory, who can have? Yea the Apoſtle ſaith expreſly, Rom. 3. 27. That glorying is excluded by the law of faith. But in what ſenſe this is to be underſtood, will appear, when we come to manifeſt, how many wayes it is not lawfull to glory, or to rejoyce, no not in our gifts and graces. Only this Text maketh it plain, that in ſome ſenſe our graces may be matter of glory and rejoycing to us. So likewiſe Gal. 6. 4. the Apoſtle preſſing every man to try his own works, to examine his intentions therein, giveth this as the conſequent fruit thereof, That then he ſhall have rejoycing in himſelf, foreign, a kind of glorying and boaſting in himſelf.
To clear this truth, let us firſt ſhew what is required to this glorying, and then What is required to our glorying in the gifts and graces we have received from God. 1. An high eſteem of our graces.in what reſpects it is lawfull and allowed us. And for the former,
Firſt, It is neceſſary to this rejoycing and glorying, in the firſt place, That we have an high eſteem of the excellency and worth of that grace we diſcover to be in us. If ſo be we are to rejoyce in theſe outward mercies, which yet are only for the body, what matter of joy ſhould it be, to find thoſe ſpiritual workings of Gods Spirit in us, which are of eternal concernment? What Solomon ſaith concerning the eſteem of wiſdom, which is indeed nothing but grace, we ſhould all make good, Prov. 2. 4. If thou ſeekeſt her as ſilver, and ſearcheſt for her, as for hid treaſures. That ſoul then, which can rejoyce in the diſcovery of grace, muſt eſteem of it more than all the treaſures of the world: To ſay, O Lord, I had rather find my ſelf ſanctified, I had rather ſee the powerfull workings of grace upon me, then to be made the greateſt or richeſt man in the world; we have many exhortations to examine our ſelves, and try our hearts, to ſee if we can find this precious jewel in our ſouls. Now none will be cordial to examine and ſearch herein, but thoſe who look upon it as the greateſt treaſure. Did the woman in the Goſpel make ſuch diligent ſearch for a loſt groat only, and call her neighbours to rejoyce with her, when ſhe had found it? How large and boundleſs then ſhould our thoughts be about the excellency of grace? And indeed to the godly ſoul this is the great queſtion it labours to ſtudy, and to reſolve, Whether it be in the ſtate of grace or no, knowing that this onelyonly is the moſt bleſſed and happy eſtate in the world.
Secondly, As we muſt highly eſteem this work of grace, ſo we muſt have a 2. A certain perſwaſion that we have them.Certainty and perſwaſion that we have obtained it. Had not Paul known, that his heart had been ſincere, that he was not acted by carnal wiſdome, he could never have rejoyced. For Philoſophers make joy to be in that good thing we do poſſeſſe, and alſo the knowledge thereof. This Text then doth abundantly declare, that the people of God may have a certain knowledge of the work of grace. So that although the heart be indeed deceitfull and full of hypocriſie, yet when ſanctified, it hath ſome meaſure of truth and ſincerity in it, and ſo far doth not deceive us. He then that would rejoyce in the grace of God wrought in him, muſt preſſe after aſſurance, muſt endeavour after a certain perſwaſion of the truth of grace in him. And although this perſwaſion be not juſtifying faith, yea it is ſeparable from it. A man may be juſtified, may be ſanctified, and not know it, yet it is ſuch a priviledge, yea and duty alſo, that we ſhould diligently take heed of all thoſe things, that may weaken our aſſurance, that may make us to doubt and queſtion, whether Jeſus Chriſt be in us or no.
Thirdly, A ſure perſwaſion of the goodneſſe and integrity of our hearts, is 3. Good grounds and Scripture-demonſtrations thereof.not enough, but it muſt be upon right grounds, and in a Scripture-demonſtration. For if it be a falſe perſwaſion, it may produce indeed a rejoycing, but a falſe rejoycing alſo. It is more than probable, that Paul while a perſecutor, being zealouſly affected to the tradition of his fathers, and thinking himſelf bound (as he profeſſeth) to do what he did againſt Chriſt and his members, could then ſay, His rejoycing was the teſtimony of his conſcience, being perſwaded that in thoſe wayes he glorified God: And therefore ſome do extend that profeſſion of his before the Council, That he had lived in all good conſcience before God untill that day. And if this be ſo, then we ſee plainly, That every perſwaſion, though never ſo confident, is not enough to make us rejoyce; but we muſt look to Scripture-grounds. Doth not experience confirm this? Take any heretical perſon, any erroneous perſon, though it be to the deſtruction of the very fundamentals of Religion, yet he will proclaim a rejoycing in his heart, from the good teſtimony of his conſcience. So that an erroneous conſcience ſatisfied, doth bring peace and rejoycing, but it is an erroneous joy. It is either from meer humane principles, or from diabolical deluſions. But this will come in more properly, when we come to the ground or reaſon it ſelf of Paul's rejoycing.
Fourthly, To this rejoycing there is required, The Spirit of God enabling 4. The Spirit of God.us thereunto. So that the ſame ſpirit, which doth ſeal to us the aſſurance of our eſtate, doth alſo cauſe comfort in us. The Spirit of God doth enlighten and ſanctifie, after this it doth ſeal and comfort. And this latter work of Gods Spirit is neceſſary, as well as the other. For we ſee it lieth not in the power of Gods people to have comfort when they will. Hence Gal. 5. Joy is the fruit of the Spirit; and it's called Joy in the holy Ghoſt; not only objectively, becauſe it is a joy in ſpiritual objects; but alſo efficiently, becauſe it is wrought by him. Hence it is that the Spirit of God mouldeth the heart for comfort, removeth fears and doubts, reſtraineth and keepeth off Satan, whereby no ſinne, no Devil is able to deject and caſt down, becauſe God comforteth. …Thus you ſee what goeth to rejoycing in the graces of God, and thereby an holy glorying in them.
Now let us ſee in what reſpect it is lawfull thus to rejoyce. AndIn what reſpect 'tis lawfull thus to rejoyce and glory. 1. As they are the fruits of Gods favour.
Firſt, It is lawfull to rejoyce in them, as they are the effects and fruits of Gods favour and love, as they ſignifie the cauſe from whence they come. Rahab could not but rejoyce to ſee the thread that was a ſigne of ſuch a great mercy deſigned for her. If then the godly man have that ſpiritual skill, as to difference between truſting in his graces, as any way cauſes of his ſalvation, and thankfully receiving them asſignes, from which he may be perſwaded of it, then doth he hit the mark. It is uſually ſaid from Luther, That we are to take heed not onelyonly of evil deeds, but of good and holy works alſo, becauſe the heart is apt to be carried away with pride and ſelf-confidence inſenſibly, yet this much not ſo deterre the people of God, that they may not take comfort from their graces. For how can they ſee them, and not rejoyce, becauſe they are the pledge of Gods favour it ſelf, and of an intereſt in Chriſt? So that though their graces be weak, and full of imperfections, yet they manifeſt that to be ours, which is fully perfect, and hath no fault at all in it. Imperfect graces do manifeſt Gods perfect grace to us.
Secondly, We may rejoyce in them ſo farre as thereby to bear up our hearts 2. As they bear up our hearts againſt all accuſations, either external or internal.againſt all accuſations, whether internally from Satan, or externally from the malice of men. Is there any greater temptation in the world, then that when Satan accuſeth the children of God, that they are hypocrites, that there is no truth of grace in them, that what they do is not from a right principle, but ſel… ſeeking? Even as he accuſed Job to God, that he ſerved God for carnal ends, becauſe God had hedged him about; but if he were touched in theſe things, and ſtript of them, then he would betray his hypocriſie. Now it is lawfull for the children of God to defie theſe accuſations of Satan; to rejoyce in the ſenſe of their uprigtneſs, though the Devil rage at it. While he roareth, do thou be glad and praiſe God. Oh how often are believers ſhaken in this very particular! They are afraid to own what God hath done for them; they think it their humility and lowlineſs thus to be in doubts, and to be perplexed with fears, not remembring how neceſſary it is, to acknowledge thankfully what God hath done for us, and to walk with joy, triumphing over all the fiery darts of Satan. It is the great blame of Chriſts Diſciples, that they do not more glory and rejoyce in this reſpect. And then
2. This rejoycing is lawfull, when we have to do with malicious enemies, that are ready to charge us with hypocriſie and ſelf-ſeeking, that for all our religious pretences, we have rotten and earthly hearts; then is a time for thee to make uſe of rejoycing in the ſincerity of thy ſoul. And this indeed is one great part of the Apoſtles meaning. The falſe Apoſtles they calumniated him, they made the cauſe of all his afflictions and troubles to be his evil life, and Gods diſpleaſure upon him. Now the Apoſtle hath this brazen wall within, as the Heathen called it, He hath the witneſſe of a good conſcience. As Auſtin to Secundinus, Senti de Auguſtino quid velis, &c. Think of Auſtin what you will, ſo that my own conſcience doth not condemn me. This rejoycing therefore is neceſſarily ſeen in this particular.
In the third place, Let us ſee, wherein this rejoycing in our graces may be unlawfull. Wherein this rejoycing is unlawfull. 1. When we rejoyce in our graces, as if they were perfect.And
1. It is when we dare rejoyce, and that in the ſight of God, as if there were no blemiſh or damnable matter in them. To rejoyce as Perfectioniſts do in their holineſs, daring to hold it up to God himſelf in his ſtrict juſtice, this is highly provoking God. Hence this Apoſtle, 1 Cor. 4. 3, 4. Though he regarded not mens judgement concerning him, becauſe he knew nothing by himſelf, yet he ſaith, He was not thereby juſtified, becauſe it was God that judgeth: God that knew more evil, and ſaw more ſinne in him, then he could do in himſelf. Therefore though we may rejoyce in them, yet take heed of oppoſing them to the ſtrict and righteous judgement of God. And it is in this ſenſe, that Paul, Rom. 3. ſaith, All boaſting is excluded; and that Abraham in the matter of juſtification, had not wherewith to boaſt.
2. It is not lawfull to rejoyce in them, as if they had any inherent dignity or worth to reſt upon. When we approach to God, we muſt reſt alone upon 2. When we ſo rejoyce in them, as so reſt upon them.Gods grace, as the efficient cauſe, and Chriſt as the meritorious cauſe. Theſe are the only foundation we can build upon. When therefore we have given Gods grace, and Chriſts merits their full due, then may we rejoyce in our holineſs. It is true, we read of Hezekiah, David, Nehemiah, and Paul here, as alſo in other places, pleading even in prayer their righteouſneſs, and deſiring God to remember them, and not wipe out their good deeds. But theſe inſtances are partly in ſome particular, wherein they were innocent, as in David: Or elſe they onelyonly plead theſe, as the qualifications in them, to which Gods promiſes are made; they are ſuch to whom God hath vouchſafed his promiſes; and therefore they may plead them in their prayers in this ſenſe; otherwiſe to urge them, as having dignity, they could not. For at that very time Nehemiah prayeth, God would ſpare him, and have mercy on him.
3. We muſt not rejoyce in theſe graces, as if we had them of our ſelves, as 3. When we rejoyce in them as coming from our ſelves, not Godif they were not the gift of God. Therefore Chryſoſtom's note upon the place is dangerous, ſaying, The reaſon why this good conſcience is called glorying, is, becauſe we obtain it by our own ſtrength; otherwiſe it would not be our glorying. But the Apoſtle directly oppoſeth this, 1 Cor. 4. 7. Why doeſt thou glory, as if thou hadst not received? But you may then ſay, The Papiſts are not to be found fault with in their rejoycing in their good works, for they make them the gifts of Gods grace, and preſuppoſe Chriſts merits. But this will not acquit them. For the Apoſtle maketh that a contradiction, If of grace, then not of workes: It cannot be of grace and works together. Beſides, they make grace only an univerſal cauſe, and our own will to be the particular determining cauſe, and thereby give much more to that, then the grace of God. If then we take heed of theſe three rocks, we are allowed to rejoyce in our graces.
Uſe 1. Of ſevere and ſharp reproof, to ſuch, who do indeed rejoyce, but it is in their lusts, in the pleaſures of ſinne, which is to rejoyce in their ſhame, and that which will be terrour and torment to them. What can theſe wretches ſay? But our rejoycing is an evil and a ſeared conſcience, that we have lived in all prophaneneſs and impiety? Oh remember into what howling and gnaſhing of teeth theſe ſhort pleaſures will at laſt be changed!
Uſe 2. Of Admonition to the godly, to take this rejoycing which God doth allow them. Why do they ſtand aloof off, and trembling? Why do they nouriſh doubts and fears? Why will ye not own what God hath done for you? Take an holy boldneſs, call that grace, which is grace. Let not the Devil and thy fears diſpute thee out of what thou art. Be not ſo eaſily baffled and driven out of thy integrity. Becauſe hypocrites do deceive themſelves, do the ſincere alſo? Becauſe Copper may appear ſplendidly, is there therefore no gold? Becauſe a dreamer deceiveth himſelf, ſhall he that is awakened?