An Expository Comment on 2 Corinthians 1, Exposition · Sermon 94
SERM. XCIV.
Principles of Fleſhly Wiſdome uſed in the Propagation of the Goſpel.
2 COR. 1. 12.
Not with fleſhly wiſdome.
WE are deſcribing the ſeveral particulars of fleſhly wiſdome, which men have made in the matters of Religion, all which are renounced by the Apoſtle in this Text.More principles of fleſhly wiſdom in propagating Religion. 1. To advance thoſe of their own way, and diſgrace others
The firſt in order I ſhall now propound is, To advance thoſe men who have been of their way, by lies attributing glorious things to them, and as much disparaging and falſly accuſing all ſuch who have been in a contrary way of Religion to them. This hath been the ſubtil policy and ſtratagem in the Church of Rome. For no Church in the world hath abounded more in fleſhly wiſdome then ſhe hath done. How notoriouſly abſurd and ridiculous are they in relating many fooliſh miracles done by their Saints? Yea they attribute many wonderfull things to ſome as Saints, when there were never any ſuch perſons in the world, as many learned Writers hold there were never ſuch perſons as St George, and St Chriſtopher, and yet what fabulous miracles are reported of them? And truly to read the lives of their Popiſh Saints, would make a man nauſeate their Religion, they are written by ſuch who did ſo much ſerve their affections, and drive on their deſignes: Which made Canus, even a Papiſt, complaine of it, though he ſaith he doth, Dolenter dicere magis quam contumelioſe, ſpeake it with grief rather than with reproach. The lives of Heathens (ſaith he) [Canus loc. Theolog. Lib. 11. cap. 6.] are written with more truth by Heatheniſh Writers, then of Saints by Catholicke Writers. Laertius hath more faithfully related the lives of the Philoſophers, and Suetonius the lives of the Caeſars, then ours have done the lives of Saints. Which maketh him goe on, and ſay, That he who wrote that Booke, which is called Aurea Legenda, was a man Perrei oris, and Plumbei cordis: He that wrote the Golden Legend, was a man of an iron Fore-head, and a leaden-Heart. Now all this is nothing but fleſhly wiſdome, not to regard the truth: But onelyonly what will make for advantage, whereas we may ſee wonderfull ſincerity in the Apoſtles in this very matter; They did uſe no fleſhly wiſdome at all, but doe record their owne infirmities as well as miracles. Doth not the Evangeliſt Matthew relate how he was a Publican? Is not Peter's deniall of his Maſter, in all the aggravations of it recorded? Are not the ſtrifes of the Diſciples about primacy mentioned? Doe we not read of Paul and Barnabas their ſharp contention? Did not Paul withſtand Peter to the face, becauſe he was worthy to be reproved? Certainly the want of fleſhly wiſdome, and carnall policy in the Apoſtles, doing all things with ſincerity and integrity, as well when it maketh againſt them as for them, doth plainly evidence, that they were of God. Chriſt doth not need the concealement of our imperfections. The more unworthy the inſtruments are, the more is his glory in bringing about his ends by them. Thus Auſtin was not aſhamed to leave to the world a publick confeſſion of his youthfull vanities and follies. And Beza doth foreign, expoſe himſelfe to ſhame upon that very word, Matth. 1. 19. where ſhewing that in Plutarch one Archilochus a Poet, for diſhoneſt verſes which he had made, he did foreign, expoſe himſelfe to ſhame, Quod mihi aliquando accidit, &c. Which was once my caſe (ſaith he) while a young man, and not yet admitted into the Church; which blot, I hope, I have waſhed away both by ſayings and deeds. He was a Papiſt while he made thoſe wanton verſes: Therefore they need not upbraid him ſo for them, eſpecially ſeeing he manifeſted his repentance for them. Therefore Beza did ſay of his adverſaries, Isti homines invident mihi gratiam Dei. Theſe men envy me the grace of God. As fleſhly wiſdome is ſeene thus in an hyperbolical admiration of men of our own way, not at all taking notice of their imperfections: ſo is it no leſſe manifeſt in the diſpraiſing, diſgraceing and falſely traducing thoſe who are diſſentients from us. This is fleſhly wiſdome to diſgrace and calumniate thoſe who are againſt us by forged lies. As the Heathens of old ſaid, The Christians worſhipped an Aſſes head, and that at their love-feaſts all wantonneſſe and uncleanneſſe were committed. It is Bellarmine's boaſt, That no Catholickes are found to praiſe the Doctrine or lives of Heretickes, which is it ſelfe falſe. For to omit many inſtances, Stapleton ſaith of Calvin, though he ſubjoyneth enough to marre all, That he is an Interpreter for the letter of the Scripture, Ita diligens, ita elegans, ita ſuavis, &c. (In Antid. Evang. in Praefat.) So diligent, ſo elegant, ſo ſweet that many Papiſts did reade him. Yea (ſaith he) I have heard many wiſh that thoſe things which are disputed in his Commentaries againſt the Church, and its faith, were taken out, and then they would be very greatly uſefull. But if it were true, that no Papiſts did praiſe the Proteſtants; this is not for their honour, but reproach; it being a duty to acknowledge the gifts and abilities that are in men, though we abominate their errours and vices. So that it is wholly fleſhly wiſdome in them thus to ſuppreſſe the excellency of thoſe who are againſt them. Yea, if they ſtayed here, it were pardonable; but they doe moſt prodigiouſly vent, and publiſh horrible lies about Luther and Calvin, as if they had beene monſters of men for their impieties. But all this is wiſdome from the Devil, and God hath turned all their curſing into bleſſing.
In the ſecond place, It is fleſhly wiſdome to maintaine any ſuch pernicious 2. To maintain falſe doctrines that overthrow humane ſociety.and deceitfull Doctrines, as doe maintaine falſhood and deceit, and thereby as much as lieth in them, overthrow all humane ſocieties. The Priſcillianiſts of old did maintaine, That it was lawfull to lie, and ſweare, and ſay any thing, ſo that they kept the heart pure. And the Papiſts (I meane the Jeſuited ones) they come neare them; for they doe profeſſedly dipute for the lawfullneſſe of Equivocation and Mental Reſervation; yea they call it prudence. And as the Pelagians of old, who privately to their Diſciples, did plainly declare their opinions, but in publick ſpake craftily and ambiguouſly, thereby to deceive others, as if they were Orthodox, alledging Chriſts example, who to the multitude ſpake in Parables, but opened them plainly to his Diſciples: ſo would theſe faſten upon Chriſt, and holy men recorded in Scripture, inſtances of equivocation. But the Scripture commands us, To lay aſide lying, ſpeaking every man the truth to his neighbour, Epheſ. 4. 25. And this is ſubjoyned as a neceſſary conſequent of putting on the new man. Auſtin wrote much againſt this way of lying. And certainly ſeeing that words are appointed to ſignifie our mind to another; if we pervert them to the contrary end to deceive them, we doe overthrow the foundation of ſpiritual and civil ſocieties. It is one thing indeed not to reveale all the truth, when not required, or commanded, this may ſometimes be done; but to deny the truth, or equivocate, this doth no wayes become thoſe, who with ſincerity, and not with fleſhly wiſdome, are to propagate the Goſpel. If you ſay, for all the Church of Rome hath uſed ſuch carnal policy, yet ſhe continueth in her externall proſperity, ſhe is not blaſted and croſſed in her deſignes: and therefore Bellarmine would take advantages of the Proteſtants by this, If (ſaith he) the Church of Rome be ſo vile and impure as you ſay ſhe is; if ſhe uſe! all thoſe unlawfull and ungodly wayes to keep up her glory, then it's the greater argument, that her conſtitution is of God, that all her craft and wickedneſſe hath not yet ruined her. But to this doubt it is eaſily anſwered, That by the Scripture we know it is foretold, that he muſt prevaile for a long time in the Church: and therefore their ſucceſſe, notwithſtanding all their cruelty and craft, is not to be any ſtumbling block to ſuch who believe the Scriptures.
The third inſtance of fleſhly wiſdome to propagate Religion by, is, To 3. To indulge men in ſin, and to increaſe Diſciples.indulge men in their luſts and ſinnes, that ſo the party which followeth them, may be the more numerous. This is fleſhly wiſdome in an high degree of impiety; and yet in this alſo the Church of Rome hath beene notorious, when other Churches have by their good Diſcipline caſt out ſome offenders for ſcandalous impieties; They have appealed to the Church of Rome in that caſe and ſhe craftily laying hold on the opportunity, hoping thereby to eſtabliſh her Supremacy, would like Abſolom ſay to every one that came, that his cauſe was good; and by this policy in indulging and encouraging ſuch licentious offenders, whom other Churches would not endure as members: At laſt with other politick deviſes, ſhe arrived to that amplitude of power, ſhe now glorieth in. We might inſtance in other ſubtil forgeries, as the corrupting or denying ſome Canons made in the Council of Nice, thereby to tranſlate the chief Patriarchſhip to her ſelf; a famous cheat, and diſcovered moſt palpably to the ſhame of the Romane party, of which there is much in Eccleſiaſtical Authours; as alſo the pretence of Conſtantines donation, a forged he like the reſt. This I ſhall inſiſt upon, as greatly conſiderable, The indulging of people in prophaneneſſe, as alſo in horrible ignorance, that ſo they may rule without controll. And how well were it if this fleſhly wiſdome were incloſed in the Romane Conclave? Are there not too many in the Proteſtant Churches, that out of a deſire either to pleaſe men, or increaſe their earthly advantages promote a promiſcuous admiſſion of all to the Lords Table, making no difference betweene the clean and unclean. This I confeſſe is the way to be applauded by the moſt: This is that which will give beſt content to all: This is accounted wiſdome and moderation; but Wiſdome is juſtified of her children; and the holy inſtitution of Chriſts, will be owned by thoſe who worſhip God in Spirit and truth: But this fleſhly wiſoome whereby we pleaſe all, and indulge men in their luſts, is ſeldome ſucceſſefull; but fire will come out of the Bramble, when it doth not out of the Fig-tree to conſume: I meane even prophane and wicked ſpirits are many times ſtirred up by God to oppoſe ſuch corrupt Teachers, when the godly meddle not at all. For God doth many times make uſe of the wickedneſſe of one ungodly man, to torment another. Yea Luther's firſt ſtirrings againſt the abuſes of Popery, were not ſo pure and ſincere, as afterwards when the light and grace of God came more upon him. It is therefore a great duty incumbent upon the Miniſters of the Goſpel, to walk ſincerely by Chriſts rule in their paſtoral exerciſes, avoiding this fleſhly wiſdome, which though it may ſeeme ſometimes to prevent a miſchiefe, yet as it did to David, doth afterwards plunge in a greater calamity. And indeed going to carnal policy in Church-adminiſtrations, is but like going to witches and wizards, forſaking Gods way, which never bringeth a perfect cure.
Fourthly, Then is carnal wiſdome uſed to propagate Religion, When by it we propound carnal and ſelfiſh ends to our ſelves, not the glory of God, and 4. To propound fleſhly ends.advancing the power and purity of his Ordinances. This is that which Paul doth principally diſclaim, I ſeek not you but yours, ſaith he in this Epiſtle, 2 Cor. 12. 14. And that they might be perſwaded hereof, he would take no maintenance of them, but made uſe of other Churches, that he might ſpare them; yea ſometimes working with his own hands. How farre this is imitable by the Miniſters of the Goſpel now, as many do upbraid them with this example of Paul, will be clearly and fully evidenced (God aſſiſting in its time) for we ſhall meet with this part of Paul expreſly mentioned and inſiſted on by him in this Epiſtle. But it is worth the obſervation, that Paul by no way he took, could eſcape the ſlander of a ſelfſeeker. For if in that caſe he had burdened the Church of Corinth, the falſe Apoſtles would have calumniated him, as uſing a cloak of covetouſneſs, and ſeeking himſelf: But now becauſe he will not do ſo, ſee how this is interpreted as a carnal deſigne alſo; for ſo he bringeth in their objection, verſ. 16, Be it ſo, I did not burden you, but being crafty, I tooke you with guile. This was ſuggeſted againſt Paul, they made this conſtruction of Paul's not burdening them, that he did this out of craft, that they ſhould think themſelves the more ingaged unto him; and ſo by this means, he get the more dominion over them. Thus what ſhall Paul do, if he doth not take maintenance, it is his craft, and if he doth, it is his craft? By this inſtance we ſee, how much we are to avoid all fleſhly wiſdome, for do what we will, it ſhall be charged upon us. Only when we have this ſincerity of conſcience within to comfort and ſupport us, this will be a means to make us bear the ſlanders of enemies with greater alacrity. Now as we ſaid, then we may certainly conclude, we are guided by fleſhly wiſdome; when our aimes in our miniſterial way is either glory, and applauſe, which was the poiſon of the Phariſees duties; or earthly wealth and external pomp; which motives do eaſily creep in, unleſſe grace be the porter to keep the door of the ſoul. We ſee even the Diſciples themſelves, and that twice contending about ſuperiority; and once this was done when our Saviour was fore-telling them of his ſad ſufferings, and how they ſhould be ſcattered. And truly this ſhould much prevail with us to walk by ſincere rules, becauſe nothing doth more awe peoples hearts, nothing doth more erect a throne of fear and reverence in mens hearts, ſo much as integrity. Even Herod did fear John, becauſe he was a juſt man; he ſaw he was not carried by carnal pinciples, and that made Herod reverence him, Mark 6. 20. And thus it was with Chriſt himſelf alſo, this made the people ſo greatly flock after him, becauſe the hypocriſe and ſelf-ſeeking of the Phariſees began to be made clear to them. And thus the integrity of our Reformers was precious: whereas the luxury, pride and ambition of the Roman Clergy began to be apparent. Yea before Luther's time, the Church generally groaned under them, which made Berengarius call them Romanos Pompifices, and Pulpifices, as regarding their pompe and belly more than their miniſterial duty.
Laſtly, (For the differences I promiſed to ſpeak to between fleſhly wiſdome, and heavenly wiſdome, as alſo civil prudence, may be conſidered in the next particular.) Fleſhly wiſdome is ſeen, In glorying and boaſting of humane eloquence and philoſophical demonſtrations. This ſome make to be a great part of, if not the only ſenſe of fleſhly wiſdome. And certainly this is that which Paul renounceth, 1 Cor. 2. 1, 3, 4. the end whereof was, that their faith might not ſtand in the wiſdome of men, but the power of God. And therefore the Theſſalonians are commended, 1 Theſſ. 2. 13. That they received the Gospel, not as the word of men, but as of God, which effectually worketh in thoſe that believe. That there may be no uſe made of humane learning, much leſſe that it is not lawfull to improve the gifts and abilities of learned men in our Miniſtry, I think is ſcarcely in an abſolute ſenſe denied by any orthodox. But then they give this Caution, That ſuch things muſt not be done out of oſtentation, but edification, and conviction; neither muſt we ſo preach that our auditors ſhould be more affected with the oratory or learning, than the matter, the gifts and parts of a Miniſter, more than the holy truths which are delivered for information and converſion. And therefore as we the Miniſters of the Goſpel are to take heed of all fleſhly wiſdome, eſpecially this latter, which is ſo ſubtil a thief, ready to ſteal away our treaſure: So ought you the hearers to take heed of all fleſhly wiſdome. For it is this only maketh you go away unconverted, unhumbled, unreformed, your conſcience, your mind condemns you for it, but only fleſhly wiſdome will not let you obey. As (I ſay) we are to take heed of this univerſally; ſo eſpecially that you do not regard the parts, learning and oratory of a Miniſter more than holy matter. You muſt hear from a ſincere heart, you muſt come to our Miniſtry with godly ſimplicity, as well as we are to preach ſo; and it is hard to ſay, whether is more difficult, to preach without fleſhly wiſdome, or hear without it. Do you deſire to know nothing, but Jeſus Chriſt crucified? Are ye not like children that look upon Books, more to ſee the gayes and gaudy flouriſhes, than the matter contained therein? Do ye not mind more what may tickle your ear, pleaſe your fancy, then what may wound your heart? Ariſtotle even to his Lecture of moral Philoſophy, doth require one who is purged from his luſts. How much rather is the word of God to be received with a pure and mortified heart? Oh this fleſnly wiſdome will prove curſed folly at laſt! In the flames of hell thou wilt cry out of this, Oh wretch that I was, I thought to be wiſe for my ſelf, and how unſpeakably am I undone thereby!