An Expository Comment on 2 Corinthians 1, Exposition · Sermon 97
SERM. XCVII.
Of a Good and Godly Converſation in the World.
2 COR. 1. 12.
We have had our converſation in the world.
WE are come now to the thing teſtified it ſelf, which is this, We have had our converſation in the world. So that herein is expreſſed the ground of his comfort, and that in two particulars:
1. It was his converſation, foreign. This word is uſed to ſignifie the way, as the Scripture calleth it, or the life, and conſtant cuſtomary practice of man. Sometimes foreign is added to it, not that it can be our converſation, unleſſe it be univerſal, and every where ſo. But for further aggravation, as 1 Pet. 1. 15. But as he that hath called you is holy, ſo be ye holy in all manner of converſation. If a man be holy at ſome times, or in ſome fits, but not conſtantly, he doth not reſemble God, for God is holy in all his wayes. In every action, and all times, God doth manifeſt his holineſſe, he is a God, and changeth not, is alwayes like himſelf: Thus it ought to be with the godly: No company, no condition, no temptations ſhould make them change that holy way of life, they are to exerciſe themſelves in. Hence alſo 2 Pet. 3. 11. we have it rendred in the plural number, foreign, What manner of perſons ought we to be in godly converſations; ſignifying, that the day of judgement powerfully believed, would have a ſtrong influence upon every thought, word or action, that there cannot be any kind of godlineſſe, though never ſo contrary to fleſh and blood, but we ſhould be thereby provoked to the accompliſhment thereof. Varinus maketh the ſynonimous words to foreign, and foreign, that which is our perpetual exerciſe and life, as it were. Indeed there is the word foreign rendered converſation, Phil. 3. 20. and ſo foreign is uſed, Act. 23. 1. as alſo Philip. 1. 27. Let your converſation be as becometh the Gospel; but foreign in Philip. 3. 20. is obſerved to ſignifie rather our freedome and prerogative, which we have as Citizens of Jeruſalem. Our priviledges are in that ſpiritual corporation; which indeed doth alſo by conſequence denote, that our lives and converſations ought to be anſwerable to ſuch glorious advantages.
The ſecond word expreſſive, is, In the world. It is not at one place, or in ſome company onelyonly, that Paul doth thus ſincerely behave himſelf, but in the world, every where, in all places where he cometh, Locum, non animum, he may change his place, and his company, but never his godly life.
Whereas then we ſee, Paul gathering his comfort not from ſome particular actions done at ſome time, or in ſome place, but from the whole carriage, and conſtant deportment of himſelf. We may obſerve,
That it is not ſo much ſome good actions done at ſome times, as the It is univerſal holineſſe which is the ground of comfort.univerſall carriage of our ſelves in holy things, that doth bring ſolid comfort.
This Doctrine is of ſpecial uſe. For who will not be godly? Who may not be thought to belong to the Kingdome of Heaven? If you look upon them, in ſome fits, while under ſome dangers, while ſome ſudden pangs are upon them; but God will judge thee, not according to theſe particulars, but the whole courſe of thy life. It is true, ſometimes thou haſt prayed, ſometimes thy heart hath been ſmitten under the guilt of thy ſinnes; but how quickly have theſe paſſed over again? Theſe are not thy daily exerciſe: The harmony of thy life is not holy and godly. There are innumerable inſtances of men, who in ſome ſtreights and imminent dangers have appeared penitent and reformed, but all hath been forced and compelled, as it were; their conſtant, habitual inclination was otherwiſe. Did not Pharaoh in ſome extremities cry out, He had ſinned, and deſired Moſes to pray for him? Did not Ahab under Gods judgements humble himſelf in ſackcloth? Yea was it not the complaint of the Prophets concerning the people of the Iſrael, That in their tribulations they did call upon God? But then afterwards would return to their proper courſe again, Pſalm. 78. 34, 35, 36, 37. When he ſlew them, then they ſought him, they returned and enquired early after God. Theſe words declare much activity and ſolicitude in them, for a while at leaſt to become reconciled with God: But then what followeth? They did flatter with their mouth, for their heart was not right with him, neither were they ſtedfast in his Covenant. And before at verſ. 8. they are ſaid, To be a generation that ſet not their heart aright, and whoſe ſpirit was not ſtedfaſt with God. So that the Iſraelites are a perpetual inſtance to confirme this Doctrine, that it is not ſo much to be regarded how holy and repenting we may appear ſometimes, but what we are conſtantly, that is to be regarded.
To clear this, take notice,
Firſt, That the Scripture ſpeaketh of a two-fold converſation, and the one directly There is a two-fold converſation, the one natural.contrary to the other, whoſe ends alſo are contrary.
The firſt of theſe is, A wicked, carnal, and natural one, which all live in, till God by his gracious power deliver us from it. What is every mans converſation till grace change him, but a continual road of evil actions? he goeth from one ſinne to another, he is alwayes like himſelf, as the worm is ever creeping upon the ground, you never ſee it flying like a bird up to the clouds. This is called foreign, Our former converſation, Epheſ. 4. 22. which is corrupt according the deceitfull luſts thereof. The firſt converſation then of every one by nature, is that of the old man, original and actual ſinnes conjoyned together into one body, as it were; ſo that he is a maſſe, or lumpe of ſinne: This is daily corrupted by deceitfull luſts: That as worms are continually eating into the Tree, till they have deſtroyed it: Thus are luſts conſtantly breeding in a man, even till they have devoured him. Now, ſaith the Apoſtle, This muſt be put off; we muſt leave this former life, and take up a new one. Oh how few are there that can ſay, They have put off their former converſation! As they were prophane, proud, earthly, ſo they are ſtill: They cannot ſay, It was indeed their former drinking, their former ſwearing, but it is their preſent praying, their preſent humiliation of themſelves: Their latter converſation differeth from the former, as much as the day doth from the night that went before it. This is alſo called a vain converſation received by tradition from our fathers, 1 Pet. 1. 18. It is a vain one: for all the life we live, till regenerated, is ſpent in vain; we attain not to the true and proper end of living. Thy eating, thy drinking, thy buying and ſelling is all in vain; by none of theſe things wilt thou pleaſe God, and ſo arrive at laſt at eternal glory: Yea it were well, if it were only vain miſſing its end, but it's meritorious of eternal flames in hell. This converſation is ſaid to be traditional by our fathers. If the Apoſtle ſpeak of Gentiles, then it is true, that children follow the evil, and ungodly examples of their parents; they will not ſeem to be better and wiſer than they are; if of the Jewes, which is more probable, then it relateth to thoſe ſuperſtitious exerciſes of Religion, which their fathers added to the command of God. And although they reſted and gloried in theſe, as thereby highly honouring of God, yet all was but a vain worſhip, a vain Religion. So then a mans evil converſation, is not only to be extended to his vices and ſinnes, but alſo to his religious duties, when either not inſtituted, or if commanded, yet not performed in that ſpiritual manner, which the Law of God doth require. So that a mans converſation in his praying, in his coming to Church, in his religious deportments, muſt be altered, as well as prophane wayes. Thou muſt leave off thy former way of praying, thy former way of hearing.
The ſecond kind of converſation mentioned in the Scripture, is, A godly The other is an heavenly and godly converſation.and an heavenly one. So that although we live upon the earth, yet our principles, aims, and ends, carry us up to the enjoyment of God. This is called a good converſation, Jam. 3. 13. where all divine faith and ſpiritual wiſdom is ſaid to be demonſtrated by a good converſation. It is not Doctrine, faith, profeſſion, or gifts that men look at, but the converſation, that ſpeaketh a Chriſtian, that ſpeaketh a Miniſter more than ten thouſand excellent diſcourſes; Plus oculis quam auribus creditur, ſaid Seneca. So that a good converſation is more demonſtrative of godlineſſe, then good gifts, good parts, a good faith. Thy prayers are good, thy conference and diſcourſe is good; Is thy converſation alſo? Hence Paul exhorteth Timothy as a Miniſter to be a foreign, An example (1 Tim. 4. 12.) to believers in word, in converſation. In word, that is, in his Doctrine and preaching. In converſation, that is, in the exerciſe of all holy duties. So that you ſee a man is above all things to look to his conveſation that it be good. For as this is a ſpecial means to edifie and build up others; ſo none can take comfort from the choiſeſt abilities, the moſt fervent duties, the pureſt Church-wayes, unleſſe there be a good converſation to uphold him. Hence you ſee Paul doth not runne to his Apoſtolical Office, to his great miracles, to the wonderfull revelations and gifts beſtowed upon him, but to his converſation in the world, as if that were a greater conviction of all adverſaries, then the moſt glorious Church-prerogatives or priviledges that can be. Hence a godly converſation is a ſpecial means to convert others. The Apoſtle ſpeaketh fully to this concerning godly women, who have Heathen, or wicked, and ungodly husbands, that they ſhould look to their duty, That they may without the Word be wone by the converſation of their wives, while they behold your chaſte converſation coupled with fear, 1 Pet. 3. 1, 2. he ſaith, Without the Word; not but that the Word is the onelyonly ordinary means of converſion; but becauſe their converſation may be an occaſion and introductory meanes to bring them to the Word. As Auſtin ſaid, He ſhould not have believed the Scriptures, but for the Church, becauſe that was the introductory motive, though the Scriptures themſelves were the cauſe of his faith. By this we ſee how much regard we are to have to our converſation, for by it many may be converted, or be ſubverted. What a wofull thing will it be, if thou by thy life haſt given a juſt occaſion to drive men off from godlineſſe; They were coming on, but thy converſation drove them back. It is true, when wicked men doe wickedly from their owne corrupt hearts, take an occaſion to be offended at Gods wayes, as ſome did when they heard Chriſt preach, ſaying, It was an hard ſaying, who can bear it? And from thence took an occaſion never to follow Chriſt more, John 6. 60. then the guilt of ſuch men lieth at their owne doore; They are offended where there is no juſt cauſe; it's Scandalum acceptum, not datum. But if thou doeſt by any ſinfull and unwarrantable practiſes alienate men from Religion, make them think the worſe of godlineſſe for thy doings, then remember that dreadfull ſentence of our Saviour, Woe be to that man by whom offences come, Matth. 18. 7. This is likewiſe called, foreign, Your good converſation in Chriſt. A Scripture-converſation is a converſation in Chriſt, that is partly by the rule and guidance of Chriſt. We live not according to the courſe of the world, not according to the luſts of men, but as Chriſt hath commanded, ſo we live; and then partly, becauſe by Chriſts blood we do obtain this life, he hath redeemed us from our former evil wayes, he hath purchaſed a liberty for us: and then partly, becauſe our life is terminated in Chriſt, and we doe objectively propound him in all our wayes, as Paul ſaith, Galat. 2. 20. I live, yet not I; but Chriſt liveth in me; Chriſt is the principle or authour, Chriſt is the means and way, Chriſt is the finiſher and end of this life.
In the next place, let us conſider; What goeth to make a mans converſation What is required to a good converſation.godly, that we may ſay, it is not ſome ſudden motions, or tranſitory workings, but his converſation that is according to the Goſpel. For if ſome particular good actions at ſome times were enough to make a man godly, then the way to Heaven would be no longer a narrow, but a broad way. Now in this deſcription you muſt not expect a metaphyſical or punctual deciſion, of how many actions goe to make a mans converſation: So that if he come up to ſuch a number, yet if he want one more, then it cannot be called his converſation: but we muſt underſtand it morally and in a large ſenſe. Briefly therefore to a mans converſation there is required as the foundation of all.
Firſt, A principle of regeneration, to be made a new creature. There muſt be ſpiritual life, before there can be ſpiritual motions and actions. So that 1. Principles of grace.if men are brought ſometimes to what is holy, by external motives, becauſe they have godly parents, godly Magiſtrates, godly Governonrs, as Joaſh all the while Jehoiada the Prieſt, and his Uncle lived: This cannot be called a mans converſation; there is not a new nature within, but outward motives prevail with him, and thereupon as they ebb or flow, ſo is there a variation and change in his practices.
Secondly, There muſt be a predominancy in his heart and affections to what is holy. Chriſt muſt be his treaſure, he muſt love him more than any 2. A predominancy in the heart to Chriſt.thing in the world, then father, or mother, or life it ſelf. For if the ſoul be not thus principally fixed on him, when that which is dearer, and more loved, doth ſuggeſt it ſelf, then they leave Chriſt. This is plainly ſeene, Matth. 13. in thoſe hearers who believed for a while, and brought forth ſome fruit, but then when perſecutions did ariſe they fell off, then theſe ſeeming vines became thorns.
Thirdly, There muſt be an actual improvement of thoſe habitual principles 3. Actual Improvements of grace.of grace that are within. For though a man have never ſo much grace within, yet if it be not improved by outward exerciſe, we cannot call it a godly converſation: and therefore it is a vain thing for men to appeale to the goodneſſe of their heart, and their good meanings; for the converſation is more to be believed than all theſe. There muſt then be theſe ſtreames as well as the fountain; we muſt ſhew our faith (as you heard) by a godly converſation; ſo that this relateth moſt to the exerciſe of grace, though it preſuppoſe the fountain and root within.
Laſtly, To our converſation, There are required pure and heavenly motives, 4. Pure and heavenly motives.that we do holy duties for holineſſe ſake; That we follow Chriſt for Chriſts ſake, not for loaves. The old Rule is, A quatenus ad omne valet conſequentia; He that doth a godly duty, becauſe godly, will do all godly duties. As the fire, becauſe it burneth naturally, it burneth in one countrey as well as another: Thus a Chriſtian, becauſe carried out purely and naturally (as it were) to the things of God, doth own them every where, in all places, in all companies. That which is godlineſſe at one place, and in one company, is godlineſſe in another. OnelyOnly we muſt neceſſarily take along one Caution, leſt we condemn all the generation of the godly for hypocrites. A mans converſation is godly, though in many things he faileth by common infirmities, though in all things he cometh ſhort of that perfection which is required of him: Yea, though for a ſeaſon through prevailing temptations he fall into, and lie in ſome grievous ſinnes. David's converſation may be called godly, he was a man after Gods own heart. And Peter's converſation may be godly, though he had ſuch a foul fall: So that infirmities, yea ſometimes groſſe ſinnes fallen into through urging temptations, cannot be ſaid to make a mans converſation wicked, when the general inclination of the ſoul is ſet for that which is good. It is true, he that doth cuſtomarily and habitually ſinne, he is not borne of God; neither can a regenerate man ſinne ſo, as the Apoſtle ſpeaketh, 1 Ioh. 3. 9. Every ſwoon or fainting is not death, yet ſuch having the ſeed of grace within, will as Trees that ſeemed to be dead all winter, becauſe there is life in the root, at laſt revive and flouriſh when the ſpring of Gods grace ſhall draw it forth. This is neceſſary; leſt the Doctrine of a godly converſation ſeem onelyonly an Idaea, like Tullies Oratour, and that it cannot be found any where in the world.
In the laſt place, let us ſee what profitable Uſes may be drawn from this truth. Whoſe converſation is not holy notwithſtanding ſome good things in it.And
Firſt, Of Inſtruction, who are to informe themſelves, their converſation is not holy, notwithſtanding ſome good things may ſometimes be found in their lives. And
1. Such who in fear of death onelyonly, and in times of ſad dangers doe call upon the Lord, and cry out of their ſinnes. Is this your converſation? Doe ye ever thus, but in ſome times of exigency? It is greatly diſputed, Whether a death-bed repentance can ever be ſincere? The Socinians are too rigid, denying the ſalvation of ſuch perſons, becauſe they have no time to ſhew forth good works in their converſation. But as this may be too rigid, ſo on the other ſide, Auſtin, and others put it greatly to the doubt, Non dico damnabitur, ſed nec dico ſalvabitur, then is the converſation holy, when in all conditions, rich or poor, ſick or well, living or dying, thou doeſt diligently ſeek the face of God.
2. Such cannot plead for an holy converſation in the world, Who are onelyonly ſuch in ſome companies, and in ſome places. Many of the Nations became Iewes for fear of them. Thus if thou becauſe the company thou art with is religious, or in the place where thou liveſt, godlineſſe is owned with credit, then thou wilt alſo doe as they doe, talke as they talk: This is not thy converſation. Paul was godly in all the places of the world, even at Rome, and where he was in the greateſt danger. Lot was righteous in wicked Sodome. It is not with a godly man, as they ſay of ſome Trees, in one Countrey they bring pleaſant and wholſome fruit, but if tranſplanted into another ſoil poiſonous and deſtructive: So he in ſome places ſpeaketh for godlineſſe, and in other places to laugh and deride it. This is not thy converſation.
3. Neither can ſuch pretend to a godly converſation, Who onelyonly with Herod doe ſometimes gladly, or with Saul obey in ſome things, but rebell in other. If it were godlineſſe for godlineſſe ſake, then thou wouldſt zealouſly ſet upon all the duties of godlineſſe, great as well as little, ſelf-denying, as well as more gratefull and pleaſing. Yea the more godlineſſe, ſtill the more deſire and delight after it. If a drop be ſo precious, what would more plentifull drinkings of it? By what reaſon I am godly thus farre, Iam bound to proceed further.
In the next place, let it be an Uſe of Exhortation, to look to godlineſſe in your converſation; it lieth there as well as in your hearts, in duties, in profeſſions. By this the Goſpel is adorned, by this Religion is honoured, by this many others may be brought home to God, and glorifie him for beholding thy pure, holy and unblameable converſation. It is a ſigne grace hath deep rooting in thy heart and affections, when it's made palpable and viſible in operations: It's by theſe fruits that we muſt judge of trees. The hypocrite would be applauded as much as the godly. Gifts and parts would be exalted, as grace, were not our converſations to be the true touchſtone herein; but above all things look to the purity of thy intentions in thy whole life, that alone maketh regular and uniforme; without this thou wilt cry Hoſanna to Chriſt at one time, and crucifie him another. It's obſervable, that though a multitude did leave their own Towns and houſes, outwardly ſhewing much affection towards him, yet our Saviour chargeth them with carnal motives in all that they did, Iohn 6. 26. Verily, verily, I ſay unto you, ye ſeeke me not, becauſe ye ſaw the miracles, bus becauſe ye did eat of the loaves, and were ſatisfied. Verily, verily] This ſacred aſſeveration Chriſt uſeth in matters of high concernment; and here it is, becauſe the Capernaites did not perceive this carnal frame in themſelves, therefore doth he expreſſe it the more vehemently. Thus Auſtin complained in his time, Vix quaeritur Jeſus propter Jeſum, Jeſus is ſcarcely ſought for Jeſus ſake. So difficult is it to be ſincere in our converſation.