An Expository Comment on 2 Corinthians 1, Exposition · Sermon 112
SERM. CXII.
Of walking according to the fleſh.
2 COR. 1. 17.
Or the things that I purpoſe, do I purpoſe according to the fleſh?
IN theſe words the Apoſtle doth remove the Second ſinfull Cauſe from himſelf that uſeth to make men change their purpoſes, and that is, A reſpect to carnal Conſiderations. Men that look only to their Profits, to their Greatneſs and Honor, ſuch muſt needs be mutable and inconſtant, like the Camelion, turning into the colour of every object they come nigh; which Ariſtotle attributeth to fear in that creature, if there be any ſuch thing. And thus when men purpoſe and deſign, but fear of loſing ſome carnal Advantages their hearts are ſet upon, cauſeth them to be Yea and Nay, to reſolve, and then to unreſolve; to promiſe, and then to break promiſes. For, as in Speculatives, Concluſions are according to the nature of Principles from when they flow; ſo, in all Practicalls, our Actions are coloured according to the Ends we propound to our ſelves.
Now the corrupt Principle, which Paul doth here diſavow, is, To purpoſe things according to the fleſh; foreign. This is ſpoken oppoſitely to the willing of things according to the Principles of Godlineſs revealed in the Word; or, as in other places to the Spirit; for, to walk in the fleſh, and to walk in the Spirit, Rom. 8. are made immediately oppoſite to one another.Of the Phraſe according to the fleſh, which is taken for 1. The humane Nature.
Now this Phraſe, According to the fleſh, hath a Threefold ſignification in Scripture:
Firſt, it ſignifyeth That which is done according to the meer humane nature without any corruption. Thus Chriſt is ſaid, Rom. 1. 3. to be born of the ſeed of David, according to the fleſh. That Oppoſition doth evidently demonſtrate againſt Socinians, that there is another nature in him, which is, his Godhead, ſo 1 Pet. 3. 18. he is ſaid to be put to death in the fleſh.
2. This Expreſſion doth ſometimes ſingnifie The External Priviledges, whether civil or Eccleſiaſtical, and the glorious Respects that may accompany 2. External Priviledges.them. Thus the Apoſtle, 2 Cor. 5. 16. We know no man after the fleſh, no not Chriſt himſelf: That is, We do not attend to any External or ſenſible Conſiderations that may be had from Chriſt; but our hearts are wholly carryed out in a way of believing on him, even as our Saviour ſaith, Luke 8. 21. My Mother, and my brethren, are they which hear the word of God, and do it. Thus ſome are ſaid to glory, and to have confidence in the fleſh, which Paul renounceth, Phil. 3. 4. and that was in the Priviledges of the Church of Iſrael. So that any external thing in Religion, though it be vouchſafed as a Priviledg by God, yet it is but fleſh, in reſpect of the gracious works of Gods Spirit. Thus there is a Jew and Circumciſion in the fleſh, and a Jew and Circumciſion in the Spirit, which is good to be obſerved; for of too many mens Religion may you apply that which is ſpoken in another caſe, it is fleſh, and not ſpirit. This we are to preſs much upon you, that in prayer, in Ordinances, in all approaches to God, you be a ſpiritual people, not carnal, reſting upon Externals only.
3. This Expreſſion, according to the fleſh, is moſt frequently for a corrupt 3. Corrupt Principles.Principle within us, according to which we direct and order our courſe. Thus fleſh, in the Scripture, ſignifieth the whole man, as it is corrupt, comprehending in it, not onelyonly the Senſitive and inferior part of a man, but his Rational alſo; hence Col. 2. 18. We have a fleſhly minde. and Gal 5. Idolatries, Hereſies, which are in the minde, are ſaid to be the fruit of the fleſh. It is true, Epheſ. 2. 3. there ſeemeth to be a Diſtinction, becauſe it is ſaid, fulfilling the deſires of the fleſh, and of the minde; but even there the minde is fleſh; and the meaning of the Apoſtle is, to diſtinguiſh of ſinnes: ſome whereof ariſe from the Senſitive Appetite, as Drunkenneſs, Uncleanneſs: others from the Underſtanding, as deſire of Vain-glory, Idolatry, Hereſie, &c. all which are the fleſh in a large comprehenſion. Now, in this ſenſe the Apoſtle taketh it here, He did not purpoſe according to the fleſh, that is, according to corrupt and ſinfull Principles within him, but in all ſuch things was guided by the Spirit of God, determining upon thoſe things wherein he might moſt promote Gods honour, and the Churches good. We ſee this Apoſtle, 2 Cor. 10. 3. ſpeaking very affectionately in this point againſt thoſe Corinthians, who accuſed him, as walking according to the fleſh; which he denyeth; ſaying, That though he walk in the fleſh, yet he doth … after it: he did not uſe carnal weapons, ſuch as humane wiſdome, ex… worth, and greatneſs, with carnall Policy, to deſtroy what oppoſed it ſelf againſt the Goſpel.
From the Words thus explained, Obſerve,
That a purpoſing, and walking according to ſinfull, Carnal Principles, Walking by carnal Principals makes men unſtable and inconſtant.muſt needs make a man very inſtable, and mutable.
The Apoſtle in this defence doth plainly ſuppoſe, that this is an ordinary cauſe to make men inconſtant in all their wayes; hope of getting, and fear of loſing, doth cauſe a continual ebbing and flowing in our affections: where … have not one immoveable Principle fixed and ſettled to walk by, there muſt be frequent variations: for new luſts do beget new actions; and the creature being driven up and down with uncertainties, ſo they muſt be that adhere thereunto. A man cannot ſtand ſteadfaſtly upon a round running bowl, or upon ſlippery ice: and ſuch are all the Creatures: Inſomuch, that he that would be, as is ſaid of Chriſt, The ſame yeſterday, and to day, and for ever, muſt take the word of God for his Rule, which is unchangeable, invariable, and abideth for ever. To diſcover this Truth more fully, let us inſtance in ſome particulars, of the Principles of fleſh, which all by nature, according to their reipective temptations, are prone to follow.Principles of fleſh. 1. Covetouſneſs
And firſt, Earthly Profit, and Worldy advantages, are a ſweet bait of the fleſh, which allure many. Inſomuch, that they reſolve and purpoſe upon no other thing, than what is accommodated thereunto; and therefore are pro and contra, for, and againſt, even as this Principle of earthly Profit doth move them. Theſe make the world their God, Mammon their God, and as the Godly ſubmitteth all his Purpoſes and Reſolutions to Gods will: this he intendeth, if God will; this he ſuppoſeth to do, if God permit: ſo doth a man inflamed to this carnal Principle of Profit, order all things with ſubordination thereunto; this he will do, if his Profit require it; This he will do, if his Profit command it. the Papacy of Rome may notoriouſly be charged with this Principle of fleſh, in all their deſignes, which are only to advance the Popes Crown, and to nouriſh the Moncks bellies. The Apoſtle ſpeaketh of ſome who accounted gain godlineſs, 2 Tim. 6. 5. Such ought to be ſo odious to us, that the Apoſtle commands us to turn away from them. The ſame Apoſtle at another time doth, even with weeping, ſpeak of others, who minde earthly things, Phil. 3. 19. Wonder not then, if thoſe who walke by this Principle of the fleſh, they will get profit and wealth though they loſe God, Heaven, and their own ſoules: that they thoſe ſoules as well as their bodies ſeem to be of the duſt, if they are driven away, as the duſt before every winde, having no conſiſtency atall. Did not this deſire of profit make Judas turn ſuch an Apoſtate, of a Diſciple of Chriſt, to be a perfidious Traytor? Did not the Love of this preſent world make Demas to forſake Paul? So that you ſee, all thoſe muſt neceſſarily be unconſtant in Religion, who have no better Principle to move them than eartly Reſpects and Advantages. Theſe are like Eſau, called therefore a prophane Perſon, Heb. 12. 16. becauſe, for a morſel of meat, he ſold his Birthright. This argueth a man to be prophane, when he hath an higher eſteem of Mony, of Riches and Wealth, than of Religious things. Oh, ſay rather, Let mony periſh than my ſoul periſh; let wealth and profit go, rather than peace and quietneſs of a good conſcience.
A Second Principle of the fleſh, which maketh men inconſtant, is An 2. Ambition.inordinate deſire of Greatneſs and Honour above others. They that walk by this, muſt be black and white; now ſay, and than deny, according as thoſe are affected from whom they exſpect Advancement. This ſecret Ambition is accompanyed with a vehement heat, and drought of the ſoul, making a man reſtleſs, till their deſires be accompliſhed. Neither may we think the Heathens onelyonly to be blamed for theſe proud affectations. We ſee even the Apostles twice contending about Primacy and Superiority; which is the greater wonder, if we conſider the meanneſs of their own condition they were in, as alſo of Chriſt their Maſter; and yet, more wonder it is, if we remember how frequently our Saviour did inform them of Perſecutions, and ſaddeſt Calamities for his ſake. We read likewiſe of Diotrephes, 3 John 9. who loved to have the preheminence, and would not own, no not the Apoſtle John himſelf. Now, thoſe that walk by ſuch Principles of pride and ambition, they muſt needs be like a materia prima, ready to receive any form. They flatter, they diſſemble; they commend, they diſpraiſe; and thus debaſed they are, that afterwards they may be exalted. Now nothing is more odious and abominable to a ſincere man, than ſuch mutability and uncertainty. Hence Chriſtians of old were called the juſt and holdfaſt men. It was not thus with John Baptist, of whom, ſaith our Saviour, What went ye out to ſee? a read ſhaken with the winde. No, he did faithfully and conſtantly diſcharge his duty, without any fear of men; But how many may we go out to ſee, as reeds ſhaken with every winde? And as the reed muſt grow in ſome mire, ſo muſt ſuch mutable perſons have ſome carnal reſpect to encourage them. Thoſe that climbe up to high places are apt to have their heads grow giddy, and to be unſteadfaſt; ſo that, when men lay this as a foundation, I will have Preferment, I will have Honor and greatneſs; though it damn me; this man walketh upon ſlippery ice, and no wonder if he often fall.
3. Another carnal Principle, which maketh Inconſtancy in all our wayes, 3. Pleaſing of men.is, Pleaſing of men. When a man maketh this his Rule he muſt change often, and be as a ſhadow, which moveth whoily according to the motion of the body, ſtoopeth when that ſtoopeth, and is upright when that is upright. The Apoſtle doth notably diſclaim ſuch a ſinfull diſtemper, ſaying, Galat. 1. 10. If I ſhould pleaſe men, I could not be the ſervant of Chriſt. Man is a mutable creature, ſubject to different apprehenſions, to different affections, loving one thing one day, and hating it at another. Then muſt they alſo, who would pleaſe men, be prepared for all formes and poſtures: inſomuch, that a man cannot live in greater bondage and ſlavery, tan to be foreign, a peoples ape; or to ſtudy the humouring of thoſe we have to deal with. If thou art guilty of this man-pleaſing, thou art never able to do thy duty; thou canſt not reprove and puniſh ſin; thou canſt not be juſt and righteous in thy place. Our Saviour ſaid to his Diſciples, How can you belive, which receive glory of one another? John 5. 44. and do not ſeek the glory of God only? Certainly, till we ſtudy to pleaſe God alone in our lives, and aim at his glory, who is alwayes the ſame, we muſt be unſtable as water, and be a lyar to every man. We read of ſome who did believe in Chriſt, yet dared not to make Profeſſion thereof, for fear of the Jews: Here was a deſire to pleaſe men rather than God. But can the good word, and favour of men deliver thee from the wrath of God in thy conſcience? and eternal torments hereafter? When Judas pleaſed the Chief Prieſts, in betraying of Chriſt; could they comfort him in the Agonies of his conſcience? yea, when he bewailed his ſin: They ſay, What is that to us? look thou to that, Mat. 17. 4. Such miſerable tormentors inſtead of comforters will all thoſe men be, whom thou haſt pleaſed, to diſpleaſe God.
5. Time-ſerving is a Principle, which whoſoever walketh by, muſt be as 4. Time-ſerving.a weather-Cock that is turned with every winde. The people of Iſrael are remarkeable for this Inconſtancy under wicked and Idolatrous Kings: then they erected Altars, they adorned Images: and then immediately under Religious and Reforming Kings they would deſtroy the Idolls, and deface the Images they had ſet up. It is true, all change and alteration in Religion is not to be blamed, yea, ſometimes it is to be encouraged. When Luther and Melancton gave over their former corrupt Doctrines, and ſuperſtitious Practices, the Papiſts condemned them for Turn-coats, and Apoſtate perſons; when yet this change was neceſſary. So that, as they ſay in Philoſophy, there is alteratio corruptiva and perfectiva; a deſtructive change, and a perfective change: thus it is alſo in Divinity, and the Latter is abſolutely commanded by God, when Errors or Prophaneneſs have, like a gangrene, ſpread over the whole Church: but of that in its time. We are now ſpeaking of that ſinfull change whereby people accommodate themſelves to the times they live in, and therefore judg of truth, judg of the holy things of God, as Jeroboam did, with ſubordination to State-Intereſts. This is the great carnal Policy that the Wiſe-men of the world admire; as if the true Doctrines of Chriſt were not alwayes the ſame: as if a thing might be the worſhip of God one time, and Idolatry at another: as if the ſame thing might be the Doctrine of Chriſt at one time, and Hereſie at another: as if that of Cuſanus were true, though otherwiſe not a very bad man, That the Scripture is to be underſtood according to the preſent ſtate and Affairs of the Church; and therefore, ſaith he, We are not to wonder, if at one time ſome Cuſtomes and Uſages be exacted in a Church, which, at another time are to be decryed and refuſed. But certainly the Scripture is a Rule of Faith and Manners in all Ages, in all Changes and Revolutions. Though Kingdomes and States may alter, yet the Scriptures are the ſame ſtill, and what was once the Doctrine, Worſhip, and Order of Chriſt, is ſtill the ſame.
Laſtly, That all Particulars may be comprehended in one, To live according 5. Selfpleaſing.to the Principles of the Fleſh, is To ſet up our ſelves as the Alpha and Omega; to enjoy our ſelves, and to uſe all things, yea God himſelf, in ſubordination thereunto. Thus this love of a mans ſelf, even to the hatred of God, is that which maketh us put on multiform ſhapes; it is that which maketh us bend and bow, and comply in all things. For, if we did love the Honour and glory of God, more than our own ſelves, as we ought to do, then we ſhould not attend to ſelf-advantages, but Gods glory and honor: So that we may ſay, This Self-love is the Beelzebub ſin; it is like Pharaohs lean Kine, that devoureth all it meeteth with. Why doth a man purſue this thing one time, and then oppoſe it again? Why doth he build, and then deſtroy it again? It is only for Self. No wonder then, if our Saviour laying down a fundamental Qualification in his Diſciples, requireth, that a man ſhould deny himſelf, Mat. 16. 24. and truly, he that cannot deny himſelf, he will certainly deny God, and Chriſt; he will deny the true Faith of Chriſt, when he is plunged into extream temptations. Self-denyal then is that which will make a man deſervedly be called homo quadratus, better than he in Ariſtotle; for he is ſettled upon ſuch a ſure and immoveable Rock, that he will abide the ſame under all ſtormes and tempeſts.
In the next place we are to ſhew, What are thoſe Principles and rules of grace we ought to walk by, oppoſite to thoſe of the fleſh, that ſome may alwayes be ſteadfaſt, and immoveable in the work of the Lord.
But for the preſent, we may by Uſe of Inſtruction be informed what to exſpect from any carnal man; he will never be faithfull to God, and man, he will change and alter according to earthly reſpects: and therefore every ſuch man is a lyar, both towards God, and man. Conſtantine did once, by way of ſtratagem, make as if he were turned Arrian, and publiſhed, That all who would not Arrianize ſhould loſe their Preferment, and be deprived of his favour. Hereupon their were very many began to change their Religion, many did deny the Deity of Chriſt. But when he had diſcovered them enough, then thoſe few who would not deny the truth, and imbrace Arrianiſm, though it was to their great loſs, he imbraced and incouraged; and, as for the other Apoſtates he threw them off, ſaying, That they, who were not faithfull to God, would never be ſo to him. Now, from all natural men, who walk by no Scripture-Principles, but the luſts of their own hearts; you cannot exſpect any better: they never followed Chriſt, but for the loaves, and therefore, when they fail, they will alſo withdraw. Theſe are like the Mill, that goeth no longer than the waters drive it. No wonder then, if godly wen finde them to love to day, and to hate to morrow; for they do thus even to God himſelf. Take heed then of purpoſing the things of thy ſoul after the fleſh; for then all thoſe preſent affections will preſently dye, and wither within thee. Thou wilt not long hold in the ſame minde, but we ſhall quickly ſee it changed, and thee falling off. Therefore, as David prayed, when he ſaw the people offer willingly, 1 Chron. 29. 18. O Lord God keep this for ever in the hearts of thy people. So we may pray for thee, when at any times manifeſting ſome deſires, ſome affections, to what is good, O Lord keep this for ever in their hearts.