An Expository Comment on 2 Corinthians 1, Exposition · Sermon 111
SERM. CXI.
Of the ſinfulneſs of Inconſtancy, and lightneſs in matters of Religion.
2 COR. 1. 17.
When I therefore was thus minded, did I uſe lightneſs?
WE have treated of lightneſs and Inconſtarcy, as it was expreſſed in civil things, whether in our words, Promiſes, or dealings between man and man. This you heard was both a ſin towards God, and a reproach to religion, yea unrighteouſneſs and falſehood in theſe outward affairs are ſo great ſinnes, that many times they make the greateſt wound in our conſciences; and Experience confirmeth it, That when a man is converted to God, and made ſenſible of ſin, the ſinnes of his unrighteouſneſs doth moſt trouble his conſcience; It is longeſt e're he get the pardon of theſe in his own ſoul: and the Reaſon may be, becauſe ſuch unfaithfulneſs in words and dealings are condemned by the natural light of our conſcience; Even Heathens have been able to judg ſuch things great ſinnes. Now what is done againſt natural light that maketh a greater gaſh in the conſcience. Hence the Omiſſion of thoſe Duties which are meerly known by ſupernatural light is not ſo grievous to us, as when an humble broken-hearted ſinner is called upon to believe in Chriſt, to reſt his ſoul upon him for juſtification. How hardly is ſuch a contrite ſpirit brought to judge that unbelief herein is a great and heynous ſin; that God is provoked hereby; That, as much as lyeth in us we make Chriſt of none effect: So that, when ſuch a wounded conſcience can complain of its former unrighteous, unjuſt, and ſinfull wayes it once lived in, yet it doth not at the ſame time bewail that great ſin of unbelief, its frowardneſs, and ſlaviſhneſs, that it doth not receive Chriſt as a Saviour; yea, it rather judgeth it a duty to keep off from a Promiſe, and to queſtion; whether Chriſt will receive ſuch a wretched ſinner as he feeleth himſelf to be. By which we ſee, what cauſe the people of God have to take heed of ſin in this kinde; for how hardly are they healed! how long may it be ere thy conſcience may be pacified thorough the blood of Chriſt.
But I proceed to a Second kinde of Inconſtancy, which is of a greater guilt, Of the ſinfulneſs of Inconſtancy in ſpiritual things: as in 1. Faith.becauſe expreſt in matters of greater concernment, and relation even to God himſelf. To be yea and nay, off and on, in matters of Religion, this proclaimeth our wretchedneſs. And
Firſt, There is an inconſtancy in our Faith. When we do lightly and uncertainly receive the truths of God, ſo that we are ready for one Faith one week. and another Faith, another week: This is a very dangerous frame of ſoul, when a man is not of a ſound judgment, neither hath laid a good foundation in Chriſtian Religion, but, as the Apoſtle ſaith, Epheſ. 4. 4. is like a childe toſſed up and down with every wind of doctrine. Such are called by the Apoſtle Peter, 2 Pet. 3. 16. unlearned and unſtable. In the number of theſe light and inconſtant perſons, we may reckon the Galatians, when he chargeth them with their ſuddain Apoſtacy, Gal. 1. 6. I marvel that you are ſo ſoon removed from him that called you unto another Goſpel. They were ready for another Goſpel, for other Teachers, who formerly had received the Apoſtle as an Angel of God, yea, as Jeſus Chriſt. This lightneſs alſo was manifeſted in ſome of Chriſts Diſciples, John 6. 60, 61. who upon their miſunderſtanding of ſome paſſages in our Saviours Sermon, judging them hard, and abſurd, from that time went back from him, and walked no more with him. And truly are not theſe times a ſad inſtance of the lightneſs and uncertainty of many men in the Doctrine of their Faith? In how many mens Religion may you finde Yea and Nay? How many are deſtroying that which once they did build? Now nothing is more contrary to the nature of Faith than this inconſtancy. For, if we do conſider what the Nature of Faith is, we ſhall finde, that it doth ſo autoritatively bring the underſtanding into obedience of the Divine truth, that it dare not give way to doubtings, and plauſible Objections of deceitfull men any more. The Apoſtle, Heb. 11. 1. giveth us a full deſcription of Faith, as to this matter of quieting and ſatisfying the ſoule, for he ſaith, Its the ſubſtance of things hoped for; and ehe evidence of things not ſeen. foreign, which is oppoſed to foreign, that which hath but a meer apearancy, as Meteors, or rather, as colours in the Rainbow; and truly, many mens Faith hath no ſubſiſtency at all, it is only in their fancy. Hence it is, that there is almoſt a …cepticiſme introduced into Religion, as was once into Philoſophy. But Faith doth conſolidate the ſoul, and eſtabliſh it upon Scripture-grounds, which are ſure and unmoveable. The other word is foreign, which is applyed to a Demonſtration, that doth even neceſſitate the underſtanding to give aſſent to it, ſo that it hath no power to refuſe it. Thus alſo it is when the ſoul believeth, The ſpirit of God through the word ſo convinceth the heart, that no demonſtration in Sciences nor objects to ſenſe can be more potent to perſwade. Oh then take heed of Inconſtancy in Principles of Faith. This will argue thou art built upon a ſandy foundation, that thou doſt believe ſuch Doctrines onelyonly upon humane Motives, and deceitful grounds. Hence it is, that the Apoſtle doth exhort to a full perſwaſion of minde, even in thoſe points that were more controverſal, and diſputeable, Rom. 14. 5. How much more then are we to be perſwaded fully in our minde concerning thoſe truths that are fundamental, and do ſo immediately concern our Salvation? This uncertainty then, this Yea and Nay, in matters of Faith ariſeth from a meer humane faith, whereby we are carried out to believe theſe things, upon no better grounds, than the Turk doth his Alcoran, Education, cuſtome, and Univerſality. This is the whole reaſon of our Faith; whereas a Divine Faith is wrought by the Spirit of God, as the efficient; it is that which lifteth up the heart to receive the Word as Gods word. Though Men have never ſuch parts and underſtanding in the ſenſe of the Scripture, yet they cannot believe it, unleſs inabled thereunto by the Spirit of God. And again, Divine Faith hath alſo a divine Motive, the Authority and Teſtimony of God revealed in the Scripture, ſo that we believe not becauſe man ſaith ſo, but becauſe it is the Lord that ſpeaketh. Thus the Theſſalonians, chap. 2, 13. are commended, that they received the Word, not as the word of men, but as it was indeed, the word of God. Now then, when a mans Faith is wrought by Gods Spirit, and eſtabliſhed upon Divine Autority, then it becomes more immoveable than the Heaven, and Earth, for, as God is alwayes the ſame, his word is alwayes the ſame, ſo is Divine Faith. This then all are to labour for, is even a full perſwaſion in their own minde, about the truths of Religion, to take heed of inconſtancy and inſtability herein. We ſee the Martyrs could not by any terrible menaces, or fair Promiſes, be drawn of from the truths of God they had embraced; and was it not becauſe they had a powerfull aſſurance of the truth of them from Divine Motives, ſuch as could not fail?
2. In matter of our Converſion and Repentance for our ſinnes it is very ſad 2. In our Converſion and Repentance.and dreadfull to ſhew Inconſtancy. To be Yea and Nay in this reſpect, ſometimes to mourn and complain of them, and at another time to wallow our ſelves in the mire again; how terrible is this? But yet how frequently doth it fall out ſo: what is this but to mock God, and dally with our ſoules? In times of afflictions, or under quick convictions of Conſcience, to be then afraid of ſin; then to bewail ſin, then to reſolve againſt ſin: but when this fear is over, then to imbrace our Dalilah again. There are few ſinners but they come under this crime of Inconſtancy in this reſpect; for many do not alwayes continue in an obſtinate, ſenſleſs way; they finde ſome thawings, and meltings of heart, with Pharaoh, and therefore cry out, that God is righteous, and they are ſinners; and they reſolve to let their Luſts go, as Pharaoh did the people of Iſrael; but they quickly change their Reſolutions again. Such therefore as finde theſe Yeas and Nays, theſe ebbings and flowings, let them ſeriouſly conſider, what an high provocation this Inconſtancy is, of God againſt their ſoules. This unſteadfaſtneſs was often complained of by the Prophets, in the people of Iſrael; They were as ſo many Graſhoppers, that leap up on high from the ground, but then ſettle on it preſently again. In their afflictions they cryed out of their Idols, they called upon God; but then proved like a deceitfull bow: and is not this an Epidemical ſin? What is more ordinary than to be ſoul-ſick, to be conſcience-ſmitten under ſome Sermons, or ſome ſad afflictions, and fears, but in all theſe things to have Reubens Curſe upon their ſoules, unſtable like water, upon which you make any impreſſion, but it receiveth none? Its one of Solomons wonderfull things, that leave no footſteps to be obſerved, A ſhip in the Sea, none can tell which way it paſſed. Thus it is with many, they ſin, and they repent; and they repent, and ſin; inſomuch, that when you ſee them overcome with their old luſts, and paſſions, would you think they were ever the men, that prayed ſo, that reſolved ſo? you cannot ſee the leaſt footſteps of any ſuch Repentance. Now, that all may be afraid of ſuch lightneſs, Motives againſt this Inconſtancy. 1. There is the ſame Reaſon at all times againſt ſin.and uncertainty, it is good to conſider theſe Particulars.
Firſt, If there be reaſon at any time for thee to look upon thy ſinnes, as bitter and terrible, the ſame will hold at all times. Oh the time hath been, when in thy thoughts ſuch ſinnes thou haſt committed were intolerable, the memory of them was as gall and wormewood. Thou didſt cry out, take them away, or that the Lord would pardon them. Now do but conſider, Is there not the ſame reaſon ſtill to think ſo? Is ſin grown any better? Is it leſs damning? Is it leſs ſinfull to God then it was formerly? Know then, ſin is not altered, that is, hath as terrible guilt as ever; but thou art changed; thoſe convictions, thoſe powerfull Operations of the Spirit of God are not happily now upon thee; they are witdrawn, and thou art left to thy own natural corrupt ſelf. Remember then thy ſelf, ſaying, The time was, no ſerpent or toad was more odious to me than my ſinnes: the time was, when night and day they were a burden and torment to me; but now they grieve me not, they trouble me not; ſin is not changed, but I am changed.
2. Conſider this, For thee to ſin after ſuch convictions and terrors, doth admit 2. Sinnes after Convictions are the greater.of the greater aggravation; becauſe it is done againſt ſenſe, and experience of the bitterneſs thereof: its committed againſt more experimental and practical knowledg, which maketh any ſin to be exceeding ſinfull. Thoſe ſenſeleſs wicked men, who run into all exceſs of impiety, and have no troubles of heart, they know not what they do, they cannot tell, whether it be a bitter and evil thing or no to depart from God. They indeed hear the Word of God, and the Miniſters of God ſay, that though ſin be ſweet, yet at laſt it will bite like an adder, and ſting like a ſerpent: they hear them ſay, that the evil of ſin is far greater than the evil of any puniſhment and torment; but they think them words only; they never had any experience or taſte of any ſech bitterneſs: But it is otherwiſe with thee; thou haſt had wounds in thy heart, the terrors of God have fallen upon thee. The Law hath appeared in its accuſing and condemning power; therefore thou art the more inexcuſable who wilt run into this fire, when thou haſt been burnt with it; yea, with this taſte, there hath been practical light, and experimental knowleg; and therefore thy ſin is the greater: a general knowledg of any thing is but confuſed and weak in reſpect of a practical and experimental one. Hence wicked men are ſaid not to know God, becauſe they have onelyonly a general knowledg, they do not practically improve this, ſo as to love God, to fear him, and obey him. If then thou haſt been in the pains and torments of ſin, and yet wilt venture on the committing of it, who will pitty thee? If a man ſhould be brought out of Hell torments, to live here upon earth, and yet would commit ſin again, would any have compaſſion on ſuch a man, if afterwards he ſhould be damned. Thus it is with that man, who hath the beginnings of Hell already upon him: its Gods mercy that he giveth thee ſuch a taſte of Hell in thy conſcience, that thou mayſt fly from ſin: But if, for all this, thou wilt be worſe than a fool, that no experience will teach thee, then how juſt is it with God to deliver thee up irrecoverably unto Eternal wrath?
3. This Inconſtancy is nothing but a mocking of God, and dallying in 3. This Inconſtancy is a mocking of God, and a dallying in ſoul-matters.ſoul-matters. What a Thunderbolt ſhould this be in thy heart, to think, I have but mocked God, as much as lyeth in me, though he will not be mocked? I have been but an Hypocrite, and diſſembler with them; my Repentance was a lye, my Tears were a lye; for I am the ſame man again that I was. The Scripture indeed maketh every man a lyar; but to be a lyar in thy Repentance, a lyar in thy ſorrow for ſin, This is the moſt abominable and deteſtable of all. Take heed then of having an heart and a heart, as the Scripture calleth it, in theſe things: An heart to cry out of ſin, and an heart to receive and imbrace it again.
Hence, In the 4th place, Becauſe of this Hypocriſie, and falſe-dealing with 4. It may juſtly cauſe God for ever to forſake thee.God, it may be juſt with him for ever to forſake thee: ſo as to deliver thee up to an impenitent heart, never to have the leaſt fear, or ſorrow about ſin any more. Pharaoh, that ſometimes had relentings upon him, yet at laſt was ſo hardened that he never melted more; and the nearer he grew to his deſtruction, the more ſtupid he was. Thus the people of Iſrael, who had ſo often dealt unfaithfully with God, in a ſeeming manner, repenting, but afterwards turning back to their luſts again, were at laſt delivered up to blinde eyes, to deaf ears, to hard hearts, never to underſtand and to be converted, as we have it Iſa. 6. 9, 10. As Aguiſh Fits holding very long, at laſt end in a Conſumption: Thus thou who haſt often had troubles, and workings of heart about ſin; yet falling often into them again, may become forſaken for ever, as Saul was; the Lord never meeting thee more in any Ordinance.
The Laſt Particular, wherein lightneſs and Inconſtancy is a great ſin, as it 3. This Inconſtancy is a great ſin in Promiſes and Reſolutions.relateth to ſpirituall things, is, In the Promiſes, and Reſolutions, or Vowes that may be made to God. I ſhall not treat of a Religious Vow, or a Promiſe by Oath, at this time: only I ſhall inſiſt upon ſuch Promiſes and Purpoſes as we may make unto God at any time; as Firſt, In times of great Afflictions and ſtreights: when the fear of death or any other judgment is upon us, how ready are we to make Promiſes both to men and God, that if ever he will recover us, if ever he will give health again, then we will walk more carefully, abſtain from the ſinnes we were addicted unto, as Pharaoh cryed out, Take away this judgment, this once: Thus we ſay, if God will try me once more, then what a Reformed man will I be? But if God ſpare thee, then how quickly are ſuch holy Purpoſes forgotten? Now you are to know, this is a great aggravation of thy ſin to promiſe thus to God, to purpoſe thus before God, and then to deal falſly. Yet what ſlight and formal thoughts have people concerning ſuch Promiſes? But one day thou wilt finde the heynouſneſs of thy falſe heart herein. A ſecond time, when we are to make Promiſes to God, is at the Sacrament of the Lords Supper? where the conſciences of men are ſo far awed, that they engage themſelves to God, and renew their Covenant with him, to walk with more care and fear than ever before. But how much Yea and Nay is therein many Communicants? Who would think thou ſhouldeſt be ſo careleſs and negligent man, after ſuch ſolemn Stipulations made with God? Oh how little are theſe Promiſes thought of, that we frequently make to God? And if it be …o ſinfull to break a Promiſe made to man, how much more to God? Thou hast not lyed to man, ſaid Peter to Ananias, Act. 5. 4. And Satan is ſaid to fill his heart, to make him do ſo. To how many may we ſay, alter ſuch Promiſes made to God, but broken, why hath Satan filled thy heart to lye unto God? It is Solomons Advice concerning Vowes and Promiſes made to God, That we ſhould not be haſty and raſh in ſuch things, Eccleſ. 5. 2. with this Reaſon, For God is in heaven, and thou in earth. He is an Inſuate glorious God; and thou a poor worm upon the earth. Surely this negligence in people generally to fullfill their Promiſes made to God ſhould be more ſeriouſly bewailed than it is. Your Baptiſmy, The Lords Supper, they are Covenants made with God; there is a renewed Promiſe made to God in Sacramental Adminiſtrations, that we will be the Lords, that we will not live to the world, or ſin, but to God alone. Now, take heed of perfidiouſneſs in this particular. Thou takeſt Gods Name in vain, in this caſe; and he will not hold ſuch guiltleſs: Yea, there is never a Prayer that we pray unto God, but there is implicitely a Promiſe made to God, that if he will grant our Requeſts, we will gloryfie his name by an holy and godly life. Take heed then of being judged out of thy own mouth: God, at that Day of Judgment, will bring thy own words, thy own Promiſes againſt thee. Oh be able to ſay with Paul, in the Text, even to God himſelf, When I thus purpoſed to reform, to become a new man, did I then uſe lightneſs? did I purpoſe according to the fleſh?