An Expository Comment on 2 Corinthians 1, Exposition · Sermon 88
SERM. LXXXVIII.
Of the Impediments which keep us from Aſſurance; Commands for it, and Cautions about it.
2 COR. 1. 12.
The testimony of our conſcience, that in ſimplicity, and godly ſincerity, &c.
THe next thing to be purſued concerning the Doctrin already obſerved, viz. That a believer may certainly know, that he doth not onelyonly do the duties God requireth, but alſo that he doth them with a ſincere and ſingle heart. The manner as well as the matter is manifeſted to him) is to ſhew our duty herein, that we are bound by Gods command, not to reſt, till we come to ſome aſſured knowledge herein. Therefore of all the Queſtions in Divinity, thou art to ſtudy to exerciſe thy ſelf moſt in this, Whether doeſt thou know, that thou art in a ſtate of grace, that thou art no hypocrite, no ſelf-deluded wretch in the wayes of Religion, but that thou haſt ſincerity and truth in the inward parts? How much more advantagious would it be to Chriſtians, if they ſtudied the reſolution of this caſe more? It is ſtrange that many can ſpend their time in diſputes about either unneceſſary things, or too ſublime for their capacities, or ſuch Queſtions, that they are not concerned in. And as for this, which is the main fundamental one, as to their particulars, be wholly negligent about it. Certainly a good reſolution herein, is of ſo great importance, that we may wonder, that we do not lay all other ſtudies aſide; yea bid all other buſineſſes ſtand alooff off, till the Spirit of God upon ſure grounds, hath perſwaded us herein. If your temporal eſtate were queſtioned; if all your livelihood were called into queſtion, and it began to be doubtfull, whether the eſtate you enjoy were your own by the right of the Laws, or no; eſpecially if others did ſollicite and indeavour to take it from you: Would not this make you runne and ride night and day, till you had obtained ſuch firm evidences, that all your adverſaries could not invalidate? How then cometh it about, that we will thus deſperately put the ſtate of our ſouls to a venture, if I be regenerated, I am regenerated; if but a temporary believer, I am no more, I will put it to the event, let it fall out how it will? Oh the ſad blindneſſe and heavy judgements of men in this particular; and yet thou that liveſt thus doubtfully, and wilt die thus doubtfully. How uncertain is thy life? What a bubble and vapour art thou? Oh remember that the time is coming, that a godly ability to anſwer thy ſelf in this doubt and temptation, will be more worth, then all the world, when thou art to be ſnatched from this world, to enjoy the comforts thereof no more, when thou apprehendeſt thy ſelf ſummoned by death to ſtand at Gods Tribunal; where grace, and only grace through the blood of Chriſt, will be a ſure plea. What agonies, what perplexities, what confuſions will be upon thy ſoul? If thou crieſt out then, Oh I know not what I am, what will become of me, whether I am going; Live I muſt not, die I dare not! Oh that I could hear a voice from Heaven immediately witneſſing unto me, that my ſpiritual eſtate is ſafe and good! Be ſure that of all the Queſtions in the world, you will one day be put moſt to anſwer this, Not ſo much what knowledge you had, what gifts and enlargements you had, what not, what remarkable external duties you have done for God; but with what ſincerity and ſingleneſſe of heart, all this hath been performed? Therefore meditate on this leſſon, as it were, every day be ſtudying of it, to know all the practical myſteries about it. And as the Husbandman before he can ſow his ground with corn muſt cut up the roots and buſhes, which are in the What are the hinderances which keep men from looking after an aſſurance of their ſincerity. 1. Self-fulneſs and preſumptuous ſecurityway; ſo do thou. That thou mayeſt the better ſet thy ſelf upon this duty of preſſing after ſure knowledge in this great matter, remove firſt, All thoſe impediments and hinderances that keep thee from exerciſing thy ſelf therein, and they are theſe,
Firſt, A ſelf-fulneſſe, and preſumptuous ſecurity that thou art already in a good eſtate. This is the condemnation and eternal ruine of many a mans ſoul, he will not ſo much as put it to the Queſtion, Whether he be in a ſtate of grace and ſalvation, or no; he will not ſo much as entertain one doubt about it? No, this is the way to bring him in deſpair; by this means he may have trouble and diſquietneſs of conſcience; he cannot live ſo jollily and ſecurely as he doth: Therefore whatſoever Gods word, or the Miniſtry ſpeaketh, though never ſo terribly about the deceitfulneſs of mans heart, that we delude our ſelves, taking that which is like grace for true grace, they matter it not; they will perſwade themſelves that their ſouls are in a good eſtate, and none in the world ſhall make them queſtion it. Of all the men in the world, ſuch ſecure confident ſpirits have the moſt cauſe to doubt and fear. Never to doubt, or ſearch into thy heart, and to compare thy ſelf with the Rule, is a very ill ſigne. To take all for granted thus concerning thy ſoul, and never to commune with thy own heart, is a great argument that thou art rotten in the foundation. Doth not the Wiſeman obſerve it, as a general Rule, Prov. 16. 2. The wayes of a man are clean in his own eyes, but the Lord pondereth the heart? Though thou ſayeſt with the Church of Laodicea, Thou art rich cloathed, and wanteſt nothing, yet God knoweth thou art poor, curſed and miſerable. God knoweth otherwiſe by thee, then thou doeſt. We charge it upon the Church of Rome, that ſhe is incurable, becauſe of this principle ſhe holdeth, That ſhe cannot erre. For if ſhe would yeeld that, if ſhe would grant happily for ſo many years they have been groſly deceived, then there would be ſome principles to proceed upon to reform them. So it is, if we meet with a man that confeſſeth his heart is deceitfull, his condition may be very miſerable, though he hath applauded himſelf thus many years; if I may be found out not to have laid a good foundation about the work of grace, I would gladly be convinced of it; It is the great deſire of my ſoul, not to be deceived about the nature of grace in me. There are fearfull and ſad inſtances of hypocrites and temporary believers, therefore I would gladly be informed, Whether I came not too ſhort as yet? Whether there be not a more excellent way then I have attained unto? This man is not farre from the Kingdom of Heaven; this man is in a way to be ſecured; But the ſelf-righteous man, that ſuppoſeth himſelf good, it is the firſt principle with him, that he will never ſuffer to be queſtioned; this man is remedileſs as to humane appearance, Such a preſumptuous man in practicals, is like an Heretick in doctrinals; and ſo after the firſt and ſecond admonition, we may even reject, knowing that he doth willingly damne himſelfe. Be ſure then to take heed of this rock, at which ſo many have ſplit themſelves.
A ſecond cauſe that muſt be removed, is, A prophane careleſſe ſpirit; whereby men do not at all matter their ſouls, nor in what relation they do ſtand in towards 2. A prophane careleſs ſpirit.God. If their bodies be well, if their worldly affairs proſper, then they ſay, Soul, take thy eaſe. But as for their ſpiritual condition, whether God be reconciled, or an enemy, whether yet they have been ever taken off that natural and curſed eſtate they were born in, they never look after it. Oh fooliſh and brutiſh man! If the Spirit of God ſhall once convince thee of thy ſinfull and dangerous eſtate, of the curſes of the Law which may fall upon thee every moment, then thou maiſt have no reſt day or night, till thou obtaineſt ſome aſſurance herein.
The third cauſe is, The over-greedineſſe and importunate minding of our earthly 3. Carking carefulneſs.buſineſſes. We riſe with the world in our heart, and go to bed with it in our heart, ſo that we never ſet time apart ſeriouſly to think, how it is with us. Hence come thoſe conſtant delayes and procraſtinations, promiſing our ſelves we will after ſuch and ſuch buſineſſes are over, ſet our ſelves to the examination of our wayes; but ſtill the work is not done, our dayes paſſe away, our hearts grow more hardned and indiſpoſed every day, till at laſt death unexpectedly ſeizeth upon us, and then we would gladly have oil, when it is too late, then with Eſai we cry out for a bleſſing with tears and bitterneſs, but we come too late. How comfortable on the other ſide is it for a godly man dying, to ſay his ſoul hath been ſet in order long before, he hath not his evidences now to ſeeke? The knowing of his heart, hath beene all his ſtudy in his life time, Satan can object no new thing, which he hath not already thought upon.
Laſtly, There is another cauſe in the other extream, which is to be removed, 4. Deſpairing and diſcouraging thoughts.if we would arrive to this certainty, and that is, To ſhake off all despairing and diſcouraging thoughts, as ſo many vipers faſtened upon thee. This valley muſt be exalted, as well as the other mountains levelled. Paper too much wetted as well as foul, receiveth no characters: So the heart ſinfully dejected and diſquieted, is indiſpoſed for aſſurance, as well as the preſumptuous one. For this reaſon we need the Spirit of God to ſeal us, and to confirm us: yea we need Gods Spirit more in this work of confirmation, then of illumination. Darkneſs and ignorance is ſooner removed out of the mind, than unbelief and diffidence out of the heart. Do ye not ſee it thus often with the children of God, who are very tender in reſpect of illumination, are very quick and Eagle-eyed in reſpect of conviction, are wonderfully ingenuous to find out all the ſecret pollution and guile of their ſouls. But then for aſſurance and confirmation in the grace and favour of God towards them, they are exceedingly fearfull, and very weak. Therefore the believer muſt look upon ſlaviſh and diſquieting fears, as adverſaries to his peace, as well as preſumptuous and ſecure thoughts.
Theſe impediments being thus rolled out of the way, the next thing he hath Of Gods commands to get aſſurance.to do, is to awe his foul with thoſe Commands of God, that require us to get a certain knowledge of our eſtate. For we ſee by the Popiſh objections, yea and of many others againſt this way, as if it did nouriſh ſecurity, as if it were the great wiſdome of God to keep every man in this life uncertain about his ſpiritual eſtate, that ſo he may be kept in humility and fear: (I ſay) by ſuch plauſible objections as theſe are, a man hath made a good progreſs, that can deſpiſe them all, that is convinced it is his duty to preſs after this certain knowledge; and alſo that God hath promiſed to give his Spirit to work this in us. And that therefore if we complain of our fears and uncertain doubts we are to blame our ſelves, who like the people of Iſrael, do peeviſhly keep our ſelves in this wilderneſs, if we conſider thoſe places, which ſpeak ſo univerſally, that God hath given his Spirit to all thoſe that are his ſons, whereby they are inabled to call him Father. Is it not diſputed, Whether all that are truly godly have not this certain knowledge, eſpecially conſidering, how the firſt Reformers went very high this way. Hence is that expreſſion of Calvin, which may ſtartle the Reader, Lib. 3. Inſtitut. cap. 2. Sect 16. Verè fidelis non eſt, niſi qui ſolidâ perſuaſione, &c. He is not truly a believer, who being not perſwaded by a ſolid perſwaſion, that God is a propitious and mercifull Father to him, from whoſe benignity he promiſeth himſelf all things, who doth not upon the confidence of the promiſes of Gods good will to him, aſſuredly conclude of his ſalvation, which he repeateth again. But this will be better conſidered at verſ. 22.
For the commands to this duty, I ſhall only commend two places unto you, 2 Cor. 13. 5. Examine your ſelves, whether ye be in the faith, prove your ſelves, know ye not that Chriſt is in you, except ye be foreign, men of an unſound mind, that have no ſpiritual skill and experience to know, what is of God in you, and what of the Devil; what is of the Spirit, and what of the fleſh and nature in you. Here you ſee this duty is commanded, and that earneſtly with ingemination; and the Greek words do ſignifie, that the truth of grace, and the life of Chriſt in us, is not eaſily found out: We muſt take pains, and exactly diſtinguiſh; the bottom may be copper, when the ſuperficies be gold. There are many reſemblances of grace, which are not grace. That expreſſion of Calvins is true, though ſo much abuſed by Papiſts, Reprobi ſimili ferè modo afficiuntur, &c. (Calvin. Inſtitut. lib. 3. cap. 2do. Sect. 11.) That even ſome reprobates are affected almoſt with the ſame experimental ſenſe and feeling as the elect are, and therefore they muſt have their ſenſes exerciſed to diſcern between good and evil. As the Gemmary by his skill can find the difference between true metal and counterfeit.
The ſecond Text is, 2 Pet. 1. 10. Wherefore the rather Brethren, give all diligence to make your calling and election ſure. Give all diligence] This ſuppoſeth, That the Chriſtian who liveth careleſly and negligently, who is not ſervent in ſpirit, and vigorous in the actings of holineſs, is ſubject to many doubts and uncertain diſputations about his eſtate. Now it would be a vain exhortation, to bid us, Uſe all diligence for the attaining of that which is impoſſible.
This may ſuffice to ſhew it is our duty, and truly we may be the more encouraged in the purſuance of this, if we do conſider the bleſſed and happy effects of The effects of our ſouls.ſuch a certain knowledge of our ſelves. For
1. Hereby we ſhall live. With a quiet, peaceable frame of heart. David doth often profeſſe the great tranquillity of his ſoul, Pſ. 4. That he will lay him 1. A quiet heart.down and ſleep, becauſe the Lord taketh care of him. And Paul, Rom. 8. doth confidently triumph, That nothing ſhall ſeparate him from the love of God in Chriſt. This is an Heaven upon the Earth. Oh the bleſſed eſtate of that man whoſe ſoul is alwayes on this Mount (as it were) of transfiguration! This man is alwayes ſafe in the haven, while others are toſſed up and down with various temptations.
2. This peace doth alſo breed joy and unspeakable comfort, which the Gospel often doth ſpeak of. For want of this the people of God live not ſuitably to Evangelical 2. Spiritual joy and comfort.principles; They walk as if they were to be juſtified by the Law, as if they were to look for righteouſneſs by the Covenant of works: whereas we are to conſider, that the Spirit of the Goſpel, is the Spirit of Adoption, and that ſubdueth tormenting fears, and overcometh diſturbing doubts, making him to rejoyce alwayes in the Lord.
3. This joy cauſeth Thankefulneſſe, filleth the heart and mouth with Hallelujahs unto the Lord. How can a child of God be thankfull for that which he queſtioneth, 3. Thankfulneswhether it be in him or no? The wonderfull effects of Gods grace converting of thee, and diſcriminating thee from thoſe millions of perſons that on thy right hand, and left hand fall into hell, ſhould overwhelm thee by amazing thoughts thereat. But all this goodneſs and free grace of God is neglected, not take notice of, whileſt thou ſitteſt in the darkneſs, and feeleſt no light.
Laſtly, This will be a great quickner of thee in the wayes of holineſſe. This will be wings and legs, and all to thee. The joy of the Lord is your ſtrength, Neh. 8. 10. If then thou complaineſt of thy barrenneſs, thy deadneſs and lukewarmneſs in holy things; examine, whether this be not the root that lieth undiſcernably under ground (as it were) that cauſeth all thy unprofitableneſs? The Devil he labours to cut theſe Conduit-pipes, that would convey all conſolation to thee. It's againſt ſenſe and experience to ſay, This certain knowledge will breed lazineſs, and carnal confidence; as if the Sunnes beams would cauſe coldneſs. No, it cannot be. Who laboureth more abundantly than Paul? Who was more active in the wayes of godlineſs, being like a ſpiritual Joſhua, ſubduing all the enemies of the Goſpel before him? And did not the love of Chriſt, which he felt in his boſome thus conſtrain him? Only take a Caution or two to prevent miſtakes.
1. This certain knowledge is never ſo glorious, that it removeth all doubts Caut. 1.and temptations; neither is it alwayes permanent and abiding in us. The people of God have their nights, as well as dayes; and the Devil is not only watchfull to deprive believers of their graces, but alſo of their conſolations. Therefore be not diſcouraged, if thou find the fleſh combate againſt the Spirit in the way of comfort, as well as of duty.
The ſecond Caution is, That although our conſtant and ſtrict walking be not the Caut. 2.cauſe of our aſſurance, yet it is maintained and preſerved in the lively exerciſe of grace. To him that overcometh, I will give to eat of the hidden manua, and will give him a white ſtone, and in the ſtone a new name written, which none knoweth but …e that hath it. Theſe are allegorical and alluſive expreſſions, to declare the aſſurance that God giveth to his; but all this is, To him that overcometh. If ſin prevail over thee; if the world and the Devil entice thee off from God, then expect not to have this mercifull refreſhment, as thou uſeſt to have. This aſſurance is like the manna that fell in the wilderneſs, refreſhing the Iſraelites in their extremities. It is the hidden manna, alluding to that which was kept in the Ark that might not be ſeen. It is the new name that none knoweth, but he that hath it. So that it is the ſincere practice of godlineſs, that maketh us to believe this truth; he that hath it cannot declare it to another, when prophane ſcoffers' by deriſion bid us demonſtrate and prove that we have it. This cannot be no more than you can perſwade a man honey is ſweet, unleſs he do eat of it. Theſe Cautions obſerved, then wreſtle and ſtrive with God, for the Spirit of God, that adopting and ſealing Spirit: Say, Lord, thou haſt given me grace, give me alſo the aſſurance of it. How can I praiſe thee, how can I glorifie thee, while unbelief doth ſhut up my mouth?