An Expository Comment on 2 Corinthians 1, Exposition · Sermon 113
SERM. CXIII.
Of Principles in general, and a godly mans in particular.
2 COR. 1. 17.
Or the things that I purpoſe, do I purpoſe according to the fleſh?
HItherto we have been diſcovering what principles of fleſh there are, which natural men do walk by, whereby they are made ſo mutable and inconſtant. We are now to ſhew the godly mans principles, who purpoſeth things according to the Spirit, and thereby he is alwayes the ſame, becauſe God and the Scripture is alwayes the ſame; yea hereby as Nazianzen ſaith, it may be ſaid of him as of God (though with infinite diſproportion) I am God, and change not: So the godly man having the Image of God ſtampt upon him, he is godly, and he changeth not. But before we come to ſpecifie the principles of the godly who purpoſe after the Spirit, let us take notice of ſomething in the general, relating both to the ſpiritual and carnal man: As
Firſt, Herein are men differenced from bruit beaſts, that they are carried forth to Of Principles. 1 Herein men differ from bruit beaſts, becauſe they act from inward principles, beaſts by inſtinct.operations by ſome principles within them, where as the bruits are acted by a natural inſtinct. The Schoolmen make a Queſtion, Whether the bruit beaſts do worke for ſome end, or no? And they conclude negatively, becauſe they have no reaſon or underſtanding; yet by God, the firſt cauſe, they are acted to an end, which they do not underſtand: according to that Rule, Opera naturae, ſunt opera intelligentiae. But now man he being a rational creature, as he hath ſome end to which he referreth all his actions; ſo he hath ſeveral principles guiding of him to that end. Theſe principles are like the wings to the Bird, the oars to the ſhip; legs to a man to bring him to his end. So that principles having ſuch powerfull influence into what a man doth; it behoveth a man above all to look to them, to have ſanctified and ſpiritual principles, to conſult, chooſe, and act by.
Secondly, Theſe principles whereby all men do walke, are either ſpeculative, or 2. Principles are either ſpeculative or practical.practical, ſuch as regard truth, to be imbraced, or good to be practiſed. Indeed there are in all men ſome general and common principles; but of thoſe we ſpeak not. There are ſuperadded to theſe, acquired principles, or infuſed; and theſe are more proxim and particular than the former. It is a general remote principle, That good is to be imbraced, evil to be avoided. But (alas) come to the practical improvement of this, and then you would think the clean contrary were true, that evil only was to be loved, and good to be eſchewed; and the reaſon is, becauſe the corrupt heart of man acquireth practical ſinfull principles 3. All the principles of natural men are ſinfull and carnal.to walk by. So that untill God infuſe heavenly principles, he doth no more incline to, and delight in good, than ſwine can in pleaſant flowers.
Thirdly, Such is the univerſal corruption of man by nature, till regenerated, that all the principles he walketh by are ſinfull, carnal, and earthly. And therefore Paul alledgeth out of the Pſalms, Rom. 3. That there is none underſtandeth, none ſeeketh after God, there is none that doth good, no not one. And is it any wonder? For can men of corrupt principles do holy actions? Every man is as his principles are; they make him a good tree, or a bad tree. As a man is affected, ſo he judgeth, ſo he loveth, ſo he hateth, ſo he liveth and worketh in all things. Hence with the Schoolmen, we have often this aſſertion, That what principles are to concluſions, the ſame is the end in things to be done. And therefore as from falſe principles a man can never gather true concluſions; ſo neither from a corrupt end is a man ever able to perform a good action. They have alſo another Ru…e, That what the forme is in natural things giving being unto them, the ſame is the end in moral things, and that humane actions are ſpecified from the end. They are gold or droſſe, as the end intended is; all which ſhew the neceſſity of a mans attending to his principles; what they are that move him and carry his ſoul out to work. For it is not ſo much a mans actions and wayes, as his principles therein that do denominate him; and ſeeing they are either the Spirit or the fleſh; every one either walketh in the fleſh or the Spirit; let a man faithfully ſearch into his own boſome, and obſerve what hath the predominant efficacy; what he may call his principles he purpoſeth, and liveth by: and the rather, becauſe
In the fourth place, Theſe principles, though efficacious, yet are manytimes latent 3. Principles are oft hiddenand hidden. It is a Rule, Principia ſunt maxima virtute, minima quantitate. Therefore being thus ſecret and inward, it is not eaſily found out, what principles we walk by. Do thoſe that walk after the fleſh, know they do ſo? Do they believe ſo? Do they complain of ſuch a rotten and ſandy foundation? No they rather applaud themſelves: even the moſt carnal men that are, do judge their principles good and right; they have a good heart, and good ends. No doubt when Paul perſecuted the Church, oppoſed ſo zealouſly the way of Chriſt, though in all this he was acted by fleſhly principles, yet he thought them Religion and ſervice of God. It is therefore our duty to examine, and ſearch into every corner of our hearts, to find out the bottome of thy ſoul. For thou art never able to judge of thy condition, whether good or evil, till thy principles are made manifeſt in thee. How often mayeſt thou flatter thy ſelf, as doing things for God and his glory, when it is thy own corrupt ſelf, thy own glory, thy own advantage?
Fifthly, Theſe principles of the fleſh, are not onelyonly in our external dealings 5. There are principles of fleſh even in our holy duties.with men, or in groſſe bodily ſins, but in religious duties, and our ſacred performances. Oh conſider this diligently! A man may pray after the fleſh, hear after the fleſh, preach after the fleſh, and that is, when a fleſhly motive putteth us upon ſpiritual duties. The Phariſees when they prayed, they did walk according to the fleſh; and thoſe who adored Angels, and introduced voluntary worſhip, theſe had a fleſhly mind, Col. 2. 18. Men are in the fleſh, and walk in the fleſh, not onelyonly in reſpect of groſſe ſinnes, and bodily iniquities, but even when in ſpiritual duties they are led by ſinfull motives. Thus Jehu, when he purpoſed the deſtruction of Ahab, and his family, the overthrow of Baal and his worſhip, he did all this after the fleſh. When Judas reſolved to follow Chriſt, to be his Diſciple; all this was a reſolving according to the fleſh. Now this we ſhould hear with trembling, and an holy fear; my religion may be fleſh, my holy duties fleſh, my profeſſion of godlineſſe, nothing but fleſh. For though the duties themſelves are good, and commanded by God, yet the principles from which they flow, may be the fleſh in thee. Do not take therefore all holy performances to come from a principle of ſanctification in thee. Did hypocrites and temporary believers diligently conſider this, it would be a ſpecial means to prevent their final deſtruction.
Laſtly, The principles of the carnal, and the ſpiritual are directly contrary to one another, even as light and darkneſſe; and therefore one can never agree 6. The principles of the carnal, and of the ſpiritual are contrary.with the other. Prov. 29. 27. An unjuſt man is an abomination to the juſt; and he that is upright in his way, is an abomination to the wicked. Every godly man cannot but abominate the way of the wicked; and then the wicked abominateth the way of the godly, ſo that there can never be any agreement. Now both ſtrive for their principles, diſpute for their principles. The godly man urgeth his, and would bring men off to them. The wicked man is as reſolute for his principles, and is active to have them take place. And from hence is that enmity between the ſeed of the woman, and the ſeed of the ſerpent. Now it's a godly mans duty to keep cloſe to his principles, not for a moment to depart from them; This is to betray God and his conſcience. But the wicked man he is bound to leave his, to come out of them with all haſte, for they will be his damnation at laſt.
In the next place, let us conſider, What are the principles of a godly man, by Of the principles of a godly man.which he thinketh, purpoſeth and liveth. So that if at any time he deviateth from this, his heart is ſmitten, his ſoul melteth, ſaying, This is not according to my principles, I have not thought, ſaid, or done like my ſelf.
Now there are two general principles of a godly man, whereby he is kept There are two general principles. 1. There is a principle of knowledge, viz. the holy Scriptures.from purpoſing or living according to the fleſh. The one I may call Principium cognoſcendi: The other Principium eſſendi, or rather efficiendi.
For the firſt, which is the principle of knowledge, by which we are to regulate our ſelves in faith and manners, that is the holy Scriptures, which are a perfect, ſufficient and adequate Rule to live by, how contemptuouſly ſoever the Papiſts on the one hand, and Enthuſiaſts on the other, do ſpeak of it. We ſee the Apoſtle Paul, 2 Tim. 3. 15, 16. directing Timothy, though ſo eminent in the Church of God to the Scriptures, not to the immediate inſpirations, but unto them which he had known from his youth, giving admirable commendations of them from the efficient cauſe, they were by the inſpiration of God, who would not regard what God himſelf ſaith? That will prove true, and every thing contrary to it a lie: and then the adjunct property, holy; they are holy Scriptures; By theſe alone thou wilt be enabled to have an holy nature, and to live an holy life. As thoſe that keep in Apothecaries ſhops, ſmell of the ointment: thus thoſe who exerciſe themſelves in the holy Scriptures, they become holy, they are conformed thereunto. Such a man is like a tree by the waterſide, bringing forth his fruit in due ſeaſon. Again, they are commended from their end, which is to make us wiſe to ſalvation. This is the deſirable and ultimate end of all men to be ſaved. But we are ignorant of the way, how to attain it; we miſtake the paths that lead thereunto; and therefore the Scripture only giveth us wiſdome herein. Furthermore, they are commended from a four-fold effect, For Doctrine, correction, reproof and inſtruction in righteouſneſſe, with the conſequent thereof, That the man of God (even Timothy, and ſuch who are in holy Offices of the Church) may be throughly furniſhed for every good work. By this we ſee, what is the Rule a godly man walketh by, it is the Scriptures; he believeth according to them, he worſhippeth according to them, he liveth according to them. Oh the holineſſe and admirable lovelineſſe that is in his life, who thus walketh according to Scripture! Oh remember that you have no other Rule to walk by in reference to heavenly things! Thy Religion muſt be a Scripture-religion, thy faith a Scripture-faith, thy repentance a Scripture-repentance, thy godlineſſe a Scripture-godlineſſe; elſe at the day of judgement, thou wilt have that ſentence upon thee, which was an hand-writing in the wall againſt that great King, Thou art numbered and weighed in the balance, and art found too light and wanting. But oh the horrible neglect herein! who mattereth what the Scripture ſaith? Who ordereth his life according to that Canon? What art thou a drunkard by Scripture, a ſwearer by Scripture? Know aſſuredly, that he which learneth not holineſſe from the Scripture, ſhall never find comfort from the Scripture; that hath precepts as well as promiſes; and without obedience to one, we cannot reap any comfort from the other.
Secondly, The other principle of a godly mans, but efficiently, is the Spirit 2. The principle of his acting, viz. the Spirit of God.of God enlightning and ſanctifying by the Scripture. The Word is the Rule, the Spirit of God is the efficient cauſe; The Scripture is like Chriſts garment, the Spirit is the virtue and power of God communicated to the ſoul thereby. Hence are thoſe deſcriptions of a godly man, that he is in the Spirit, that he liveth in the Spirit, walketh in the Spirit, is led by the Spirit; which muſt not be wreſted to any immediate Revelations, and Enthuſiaſtical motions, and thereby oppoſed to the Word, but the Word is ſubordinate to the Spirit. This is the pool, wherein the Spirit of God deſcends and vouchſafeth healing to the ſoul therewith. Now Chryſoſtome maketh this a great part of Paul's meaning, he did not purpoſe according to the fleſh; that is, he could not diſpoſe of himſelf, and his journeyes to come and go whither he deſired, becauſe he was wholly at the command of the Spirit, to be directed thereby. For we read, when Paul had a mind to preach the Goſpel in ſome places, he was hindered by the Spirit, and ſo could not go; but thoſe directions of the Spirit and Revelations, were extraordinary, and for that preſent age of the Church, and are not now to be expected: The Spirit doth now enlighten, ſanctifie, direct and guide us by Scripture-rules. And hereupon it is, that the godly are ſaid to be led by the Spirit, and to walk by the Spirit; and this ſhould provoke the godly to all holineſs. Oh is pride from the Spirit of God? Is worldlineſs, is envy, is paſſion from the Spirit of God? Remember alwayes from what Spirit it is, that thou doeſt things. The Apoſtles thought it a good zeal, when they would have fire from Heaven to come and deſtroy the Samaritans, Luk. 9. 55. but Chriſt rebuked them, ſaying, Ye know not what manner of Spirit ye are of. Take heed then thy own Spirit, or a deluding ſpirit be not the principle that moveth thee inſtead of Gods good Spirit. Thus you ſee the two general Rules, that we ſhould order our lives by; the Word and the Spirit: whatſoever is not according to theſe is not ſuitable to Chriſtianity.
Beſides theſe general principles, we may inſtance in ſome particulars, that a Particular principles. 1. Alwayes to keep a good conſcience towards God and man.godly man doth walk by, and againſt which he dare not ſinne. As
1. To keep a good conſcience towards God and man. Paul profeſſed he exerciſed himſelf herein (Act. 24. 16.) towards God, therefore he taketh heed of any thing that may make his heart ſmite him; he had rather have his peace of conſcience than all the advantages in the world. Hence in all things his Queſtion is, Will not this trouble my conſcience? Will not this diſturb the peace of my conſcience? This is a bleſſed principle he keepeth cloſe unto. And then again, in reſpect of man, he keepeth an inoffenſive conſcience, he lieth not, he defraudeth not, he injureth not, he looketh to righteouſneſs as well as Religion; his principle is to be holy towards God, and juſt towards man; and in following this principle, he aboundeth with joy in his heart, he liveth chearfully and fruitfully, and withall doth awe the hearts of the moſt deſperate enemies to the wayes of God.
2. Another principle is, To make ſure of his ultimate end for which God made 2. To make ſure of his ultimate end, and the neceſſary means to it.him, and the neceſſary means conducing therunto. His end is glory and ſalvation hereafter. The neceſſary means therunto is grace and godlines here, while we are in this world; ſo that while other men walk according to their ſeveral principles, ſome will be rich, ſome will have their honours, others their profits; his principle is to be godly here, and ſaved hereafter. Hence he giveth all diligence to theſe two things. So that if you ask him, Why are you ſollicitous? Why are you ſo carefull? Why ſo often in praying, ſo often in hearing? It is (he ſaith) to obtain grace here and glory hereafter. This I muſt have, I dare not live and die without it: for want of this principle, men have ſuch ſluggiſh and dull affections to heavenly things.
A third principle is, To live and walk with daily expectations of death, and the day 3. Daily to expect death and judgment.of judgment, as if he heard alwayes that voice ſounding in his ears, Ariſe, and come to judgement. He deſireth to have ſuch thoughts of ſinne, as a man dying, as a man arraigned at Gods tribunal would then have. Death is certain, nothing can exempt him from it; and therefore he deſireth to die daily, to be preparing for theſe great changes. In morte ſolâ non eſt fortaſſis, as Auſtin obſerved, In all things in the world there is a fortaſſe, a may be. Thou mayeſt be a rich, thou mayeſt be a great man, but we cannot ſay, It may be thou mayeſt die, it may be the time will come, when thou ſhalt fall into the grave. No this is without all doubt: hence the godly mans principle is ſo to live, that death and the day of judgement may be no new thing, or terrible dreadfull thing to him.
A fourth principle is, To judge ſinne the onelyonly, or the greateſt evil, and godlineſſe 4. To judg ſin the greateſt evil, and godlineſs the greateſt good.the greateſt good. If this were a principle in mens hearts to live by, what reformed perſons ſhould we ſee every where? This principle in thy heart would be like fire there; if ſinne be thought worſe than any evil, then poverty, ſhame, miſery, yea and hell it ſelf, better be any thing than a ſinner. How couldſt thou give thy ſelf up a ſervant thereunto? Though it were a pleaſing ſinne, a profitable ſinne, yet becauſe it is a damning ſinne, thou wouldſt runne from it, thou wouldſt ſay, Oh this ſinne, though I love it, though I am uſed to it, yet it can never be good for me, it will be the poiſon of my ſoul! And then on the other ſide, a godly mans principle is, That godlineſſe is more worth than all the great and glorious things of the world. His ſoul longeth for it more than ſilver and gold; he thinketh every rich man, every great man, a miſerable man, if he be not godly. As Rachel cried, Give me children, elſe I die; ſo give me godlineſſe, Lord, elſe I am damned. As Abraham did not ſo much rejoyce in his wealth and outward mercies, becauſe he was ſtill childleſſe; ſo ſaith this man, It is not earthly comforts Lord, but grace that refreſheth my heart, let me be poor, contemned, rather than not godly.
Uſe of Exhortation, To examine what are the principles you walk by. There are but theſe two, and they are contrary one to the other, the principle of the fleſh, and the principle of the Spirit; and ſuch as your principles are, ſuch are ye. If thy principle be to be godly, to live by the Word, to ſave thy ſoul, then thou art daily in theſe things: thy heart is there, thy life is there. But if it be fleſh that ruleth in thee, then this maketh thee like a worm and a moal alwayes in the earth. You cannot repent, you cannot believe, you cannot be ſaved, while theſe principles abide in you; for they make you prejudiced againſt godlineſſe, they make you neglect repentance. Oh but when thou ſhalt lie howling and roaring in hell, how wilt thou curſe and bewail ſuch principles? Theſe have damned me, theſe have brought me to this place of torment, I would not entertain other principles.