An Expository Comment on 2 Corinthians 1, Exposition · Sermon 87
SERM. LXXXVII.
A Believer may be aſſured of the Uprightneſs of his Heart in the Performance of Duties. What is required to ſuch an Aſſurance,
2 COR. 1. 12.
That in ſimplicity and godly ſincerity.
THe third part of the Text, as it ſtands divided, cometh under our conſideration; and that is, the Declaration in particular, of what was ſpoken in the General. The General was, The teſtimony of his conſcience. Now he ſheweth the Specials, wherein this is manifeſted, and that is ſet down, Poſitively, and Negatively, and Oppoſitely.
1. Poſitively, In ſimplicity, &c.
2. Negatively, Not with fleſhly wiſdome.
3. Oppoſitely, But by the grace of God.
Before we come to the particulars, and open the Greek words, we muſt take notice of the certainty and ſure knowledge Paul had of his ſincerity. For how could Paul glory and rejoyce in his ſincerity, if he did not know it, yea ſo know it, that his conſcience with the Spirit of God did witneſs it to him? And therefore this is one of thoſe places, that is brought in the controverſie between Papiſts and us, about the certainty of our being in the ſtate of grace, which Bellarmine indeed would enervate. But his labour is in vain. For what can be clearer, then that Paul had a certain knowledge of his upright heart, ſeeing he did make this publick teſtimony of it, and take ſo much joy therein? Neither doth Paul in this pretend to any extraordinary revelation, as if he had ſome peculiar priviledge in this above others, as when he was rapt up into the third Heavens; but he avoucheth the teſtimony of his conſcience, which muſt be in an ordinary way. From this we obſerve,
That a Believer may have a certain knowledge, not only that he performeth A believer may be aſſured he performeth duties with an upright heart.thoſe gracious duties God requireth, but that he doth them with an upright and ſincere heart.
Paul did not only know, that he was diligent in preaching of the Goſpel, that he was faithfull in diſpenſing of the word of God, but alſo that all this was done with faithfull and ſincere reſpects. We do not only know that we believe, that we repent, but that we do theſe things in the uprightneſſe of our ſouls. Bellarmine urgeth this much, Though we do diſcharge the duties God requireth, yet how can we know, that we do them with an whole heart, with a ſincere ſpirit? Many hypocrites (ſay they) are ſure. Yea (ſaith he) among the Proteſtants, one is aſſured of his way, and another of another Sect, but we are aſſured that they are all deluded. So that he concludeth, Seeing all the Hereticks of this age boaſt of this certainty, yet (ſaith he) even in their opinion many are deceived, and in ours all are. But we are to walk by the Scripture-light in this caſe. And indeed this being a truth, the knowledge whereof is obtained both by Scripture and experience, the ſavoury work of grace, and ſenſe of Chriſts Spirit dwelling in us, doth more to perſwade of this truth, then voluminous controverſies. This Queſtion is beſt anſwered by diligent prayer, and an heavenly life; and therefore practical experimental Chriſtians can ſpeak more to this point, then the moſt learned ſpeculative Doctors, unleſs they have a gracious broken heart, as well as a learned profound head. That a believer may be aſſured of the truth of grace, appeareth by ſeveral examples, and general aſſertions of Scriptures. Examples, as Hezekiah, Remember, O Lord, how I have walked before thee in truth, and with a perfect heart, 2 King. 20. 3. In Job, who though under ſad temptations both from God and his dear friends, who charged upon him hypocriſie, yet he would never let go the perſwaſion of his integrity. David, how often doth he profeſſe his love of God with all his heart? Peter, when Chriſt asked him again and again, he anſwered, Thou knoweſt Lord I love thee, John 21. 17. As for thoſe places, which affirm this truth, I ſhall name one or two, John 14. 17. Ye know the Spirit, for he dwels with you, and ſhall be in you. And verſ. 20. At that day ye ſhall know that I am in my Father, and you in me, and I in you. What is clearer then? As where the Sunne is there is light to ſee it: ſo where the Spirit of God dwelleth and worketh in a man, there is an evident diſcovery of it. 2 Cor. 2. 11, 12. What man knoweth the things of a man, ſave the ſpirit of man within; even ſo the things of God knoweth no man, but the Spirit of God, that we might know the things freely given to us of God. By this we ſee, that as the ſoul by its rational powers doth diſcover and feel the workings of reaſon and underſtanding within it ſelf; ſo alſo by thoſe ſupernatural principles of grace infuſed into it, it is able to diſcern and feel the divine and heavenly motions of a ſupernatural life within him. The firſt Epiſtle of John doth in many places ſpeak of this knowledge, whereby we perceive that God is in us, and we in him. But I intend not to enlarge on this ſubject.
Let us explain this truth, and conſider, What is required to cauſe this What is required to a certain knowledg of our being in a ſtate of grace. 1. A firm aſſent to the truth of Gods promiſes and Word.certain knowledge in us, that we are ſincere and in a ſtate of grace, and ſo by conſequent, that we are juſtified, elected, and ſhall aſſuredly be ſaved. And
Firſt, There is required, A firm aſſent and faith of the truth of Gods promiſes, which are in the general revealed in the Word; as ſuch as theſe, He that believeth, hath paſſed from death to life. By faith we have remiſſion of ſinnes through the blood of Chriſt. Bleſſed are the poor in ſpirit, for theirs is the kingdome of Heaven. The promiſes alſo to ſuch as do confeſſe and forſake their ſinnes, we are ſtrongly to aſſure our ſouls of. Yea, not only the promiſes, but the whole truths revealed in Gods word, we are firmly to aſſent to by a vigorous faith. For the lively actings of faith to its general objects, do wonderfully conduce to the application of it to particular and ſpecial objects. As men of quick animal actions, are thereby more enabled to rational; for ſeeing what is in the underſtanding was firſt in the ſenſe; the more expedite they are, the more vigorous is the underſtanding.
Secondly, There is required, A particular application of Chriſt and the promiſes to our ſelves by faith. For herein lieth the efficacy of faith, when with 2. A particular application of the promiſes to themſelves.Thomas it ſaith, My Lord, my God: Or with Paul, Who loved me, and gave himſelf for me. For as the ſeeing of meat, though never ſo excellent and wholſome doth not nouriſh, but the eating of it: So the beholding of Chriſt revealed in the Word, as a Saviour in the general, doth not juſtifie and pardon, but the applying of him to be my Chriſt and my Saviour. For this reaſon faith is called, Iohn 6. The eating of Chriſts fleſh, and drinking of Chriſts blood. And the Sacrament of the Lords Supper doth require this particular applying act of faith; and this is the foundation for our future knowledge; till Chriſt be ours, we cannot know he is ours; till Chriſt be received by faith to dwell in our hearts, we cannot perceive that he doth dwell there. Happily then the Apoſtle Peter exhorteth us, 2 Pet. 1. 5. To adds to faith virtue; By that is meant the efficacy and livelineſs of faith in receiving of Chriſt. And then to this we muſt adde knowledge: Knowledge is to follow this efficacious application of Chriſt. Now this is the greater work of our faith, as to our juſtification. This is that which the Papiſts do ſo declaim againſt, and for which Eſtius calleth us Specialiſtas, Specialiſts. But certainly this is the acting of faith that maketh us rich, that bringeth Chriſt the treaſure into our ſoul, and it is this, which the Devil doth ſo oppoſe in all the godly. Hence are all thoſe fiery darts of Satan, all thoſe ſad and black aggravations of ſinne, whereby the ſoul, like that woman with the bloody flux, is afraid and trembleth to come directly to Chriſt. It is that applying act of faith, that the Devil ſo diligently would keep thee off, whereas if thou didſt but taſte of this honey, as Ionathan; or rather plentifully fill thy ſelf with it, thou wouldſt with much ſpiritual fortitude purſue and conquer all thy ſpiritual enemies. This was the bleſſed truth that our Reformers reſcued out of Popery, being enabled thereunto by the word of God as a Rule, and the experimental work of grace upon their ſouls, as a ſure witneſſe to confirm them therein. But this is not all. Therefore to obtain this knowledge, there is required an Internal ſenſe and feeling of the fit frame of our heart, whereby we perceive that we are ſuch who do believe, and do love God, who do repent of our ſinnes upon firme and pure grounds. For unleſſe there be this inward diſcerning of what is in us, how is it poſſible to arrive at any certainty? Now it is this that the Popiſh adverſaries do moſt batter, ſuppoſing it to be the weakeſt part in the Wall. It is true (ſay they) we believe the Scripture that ſpeaketh generally, Whoſoever believeth and repenteth, ſhall have his ſins pardoned: But when you come to the Aſſumption: But I believe, I repent, here you are ſubject to many miſtakes, here you may be deceived. And certainly all hypocrites are deluded in this reſpect; They make falſe applications to themſelves; through ſelf-love they deceive themſelves, thinking they have good hearts, when they have them not. But this doth not inferre, that the truly godly are therefore deceived; no more then becauſe an Heretick hath great confidence that he is in the truth, yet is deceived, it followeth that therefore the orthodox man is alſo in an errour. Becauſe men in a dream are deluded, doth it follow that men cannot tell, when they be indeed awake? We muſt know then, That as we have a certain knowledge, by the bodily ſenſes, we are certain we hear, we ſee: So the ſoul in her immaterial operations, hath a ſenſe and feeling of them; We feel, we know, we underſtand, we love, we delight. Theſe internal motions of the ſoule are perceived, as well as the things of ſenſe; and to ſay, we may be decived here, and no truth can be diſcovered, is to turn all knowledge into Scepticiſme, and to hold Nihil ſcitur; yea that that alſo is not knowne, That nothing is knowne. And beſides, it is directly againſt Scripture, No man knoweth the things of a man, ſave the ſpirit of a man, 1 Cor. 2. 11.
This then being laid as a foundation, That a mans own ſpirit doth feel and percieve what are the motions thereof, it followeth, That when a man doth uprightly and ſincerely love God, and walk in his way, he doth experimentally diſcern this he knoweth, he believeth, he knoweth he loveth God. But What is required to an experimental diſcerning of our graces. 1. An humble heart.that this may be done, there is required,
Firſt, An humble broken heart, and poverty of ſpirit, whereby we are emptied of all our own righteouſneſſe, renouncing every thing that is ours, hungring and thirsting after Chriſt and his righteouſneſſe. Every gracious heart that cometh to the knowledge of its ſincerity, hath this concomitant diſpoſition, there is an humble, lowly, broken ſpirit, it feeleth it ſelf undone and loſt. It feareth all that it hath done, and therefore can reſt no where, but on Chriſt onelyonly. Now although many do deceive themſelves, many doe flatter and delude their owne ſoules, yet where there is this frame of heart, there will never be any miſcarriage.
Secondly, Beſides this brokenneſs of heart, there is required, A regular 2. A regular diſpoſition in the ſoul.and undiſtempered dispoſition in the ſoul. For though the ſenſe cannot be deceived about its proper object; hence is that ſaying, Non eſt disputandum de guſtu, We muſt not dispute about taſte; yet if the palate be diſeaſed, nothing is more ordinary, than to judge that bitter which is ſweet. And this falleth out ſometimes to the choiſeſt people of God; there are troubleſome and diſquieting temptations upon them, they are in blackneſs and ſadneſs. Now in ſuch a caſe, we are no more able to know what we are, than we can ſee our faces in troubled waters. So that this due and prepared qualification of the ſoul, muſt be alwayes preſent in the judging of our ſelves; As in all faculties, whether the intellective or viſive, if they have any impediment in their operation, they cannot produce their convenient operations. The underſtanding in a mad man, and in a man faſt aſleep, is wholly hindered in its workings: So may the ſenſes be either by ſome hurt upon the ſenſitive powers, or by the indiſpoſition of the medium, or through the diſtance of the object. Thus it is in the ſoul when ſanctified; there may be many diſtempers, ſeveral impediments, which may hinder it from paſſing a true judgement about its ſtate; and therefore the adviſe of Caſuists in ſuch caſes is, not to ſeeke for this aſſurance and evidence, but to put forth acts of faith by meere dependance and recumbance on the promiſes of the Goſpel. Even as David and Job ſometimes did: For Job ſaith, Though he kill me, yet will I truſt in him, Job 13. 15.
Thirdly, This frame of heart whereby we are enabled to know our condition 3. An holy fear.is alwayes accompanied with a godly filial and holy fear. That fear which is ſo often commanded in Scripture, and with which we are to worke out our ſalvation, Phil. 2. 12. It is true, there is a ſlaviſh, and ſervile feare, tormenting us with daily doubts, and this is properly expelled by this knowledge of our ſincerity, and there is no greater enemy to an Evangelical and Goſpel life, which is in faith, peace, and joy in the holy Ghoſt, then theſe tormenting doubts about our ſelves. And therefore the Papiſts who teach and encourage theſe doubtings, under the colour of humility, do thereby drive us from Chriſt. Yea Luther ſaid, If there were no other cauſe, then this, we had ground enough to depart from the Church of Rome. But though this Iſhmael muſt be caſt out, yet not Iſaac too. There is a lawfull fear, whereby as children we reverence God, are afraid of any frowne from him, and doe thereby diligently attend to all thoſe duties he hath commanded; and this is neceſſary to beget a true knowledge of our upright hearts, and by this that raſh preſumption of Epicures, of impenitent and ſecure ſinnes, is wholly excluded; for they doe in a preſumptuous manner indulge themſelves in all ſinnes, having no holy fear in the godly uſe of all thoſe means God hath commanded.
Fourthly, To enable the ſoul of a believer thus to know and be aſſured 4. The help of Gods Spirit.of its ſincerity, there is above all required, The helpe of Gods Spirit. For the Texts above-mentioned doe attribute it to the Spirit of God dwelling in us, whereby we come to know what God hath wrought in us. It's the Spirit of God which helpeth our infirmities in prayer, and doth ſeale and witneſſe unto us, that we are the children of God. Therefore though a godly mans ſoul be as fully beſpangled with graces, as the firmament with ſtarres; yet if the Spirit of God enable not to diſcerne of theſe, we are in daily fluctuations of ſpirit. As Hagar had a fountain of water by her, but ſhe was ready to periſh with thirſt, till God opened her eyes to ſee it. And as the Prophets man could not behold that great company which was on his ſide, till his eyes were inabled thereunto; ſo neither do we know what are the gracious workings of Gods Spirit in us, without this ſealing witneſſe of Gods Spirit. But of this more largely, when we come to the 22th verſe in this Chapter. Now when all theſe are concurrent together, Doth the godly ſoul with a certaine knowledge conclude, that it is in a ſtate of grace, and ſo juſtified with God. Whether this be a knowledge of faith, or of ſenſe, or mixed of both, is diſputed. But it ſeemeth to be the later. For as faith in the aſſenting act is carried out to principles clearly revealed in the Word. And then ſecondarily to concluſions by good and ſure conſequence deduced from them: So is faith in the fiducial actings of it to the promiſes, as laid downe in the general; and then to the ſame, as particularly applied; So that faith and experience concurre to make up this certaine knowledge, a glorious and rare priviledge. For becauſe men doe live ſo diſſolutely and careleſly, becauſe they doe ſo little exerciſe themſelves in holineſſe and cloſe walking with God, therefore they thinke ſuch a thing is impoſſible. Yea, becauſe the people of God are ſo ſenſible of their infirmities, and conſtant weakneſſes, they think it is no duty, but ſinfull preſumption, to believe any ſuch thing concerning themſelves. But in the next place we are to ſhew you, that it it is a duty which we ought to preſſe after.