An Expository Comment on 2 Corinthians 1, Exposition · Sermon 118
SERM. CXVIII.
A further Diſcovery of the ſinfulneſſe and reproach of Inconſtancy, eſpecially in a Miniſter.
2 COR. 1. 18.
Our word toward you, was not yea and nay.
WE are purſuing this truth, That inconſtancy and contrariety in the Doctrine of Miniſters, is a very great reproach to them. For the diſcovering whereof we have brought in ſome particulars, and proceed upon the ſame account. As
Firſt, We muſt alwayes diſtinguiſh between conſtancy and pertinacy; for theſe 1. We muſt diſtinguiſh betwixt conſtancy and pertinancy.differ as much as light and darkneſſe, though one may ſeem very like the other. Inſomuch that the raſh, wilfull pertinacy of ſome men in their wayes and opinions, though never ſo falſe, is gloried in by them, as true conſtancy. Never is ſinne more ready to deceive us, then when it cometh in truths mantle, when the Devil appeareth like Samuel. For then this luſtre and gliſtering doth deceive us, taking vice for vertue, that we cannot be brought into any way of amendment. But this we muſt reſolve upon, That conſtancy and pertinacy, they differ as much as evil and good. To be a conſtant man is a duty; to be a pertinacious man is a ſinne. If you ſee a Papiſt, or an Heretick, that will endure the greateſt torment, ere he will be Yea and Nay, as often it falleth out: This man is not to be commended for conſtancy, but condemned for his wilfulneſſe and pertinacy. So that among many other differences conſtancy and pertinacy are diſcriminated in their object; for conſtancy hath alwayes that which is good and true for its object, as the Apoſtle ſaith, It is good to be zealouſly affected in a good thing, Gal. 4. 18. ſo it is good to be conſtant, and perſevering in that which is a duty. But then pertinacy is alwayes in that which is falſe and evil; and therefore is commonly made to be a neceſſary concomitant of an heretical perſon. Though he hold a grievous errour, yet if he doth it not with pertinacy after frequent admonitions and convictions, he is not judged an Heretick; according to that known ſaying of Auſtins, Errare poſſum, Haereticus eſſe nolo. The Apoſtle alſo ſuppoſeth wilfulneſſe and refractorineſſe in Tit. 3. 10. when he biddeth us, Reject an heretick after the firſt and ſecond admonition, implying that thereby he hath fully diſcovered his pertinacy, and ſo his incorrigibility. If then in a ſacred Oath, wherein we ſolemnly call upon God as a witneſſe, when it is about a ſinfull and ungodly thing, it is our duty to break it. It was Herod's ſinne, that he would fullfill his oath; then how much more, if thou art in an erroneous, or in a ſinfull and ungodly way to go on wilfully, and wilt not change thy mind whatſoever cometh of it? This pertinacy is alſo ſeen in wicked men, who will not be reformed; though the Miniſtry be never ſo potent and effectual; though light penetrate never ſo ſecretly into their breaſts, yet like Balaam they go on deſperately againſt the Angel of God, with a ſword in his hand, and glory that they are no changelings; whereas, is to be of another mind, were alwayes ſinne, their repentance would be a vice, and not a virtue. For what is that, but to be of another mind, to change our minds? whether it be in doctrinal errours, or practical impieties, there muſt be a repentance, a changing of our minds, elſe we ſhall never enter into the Kingdome of Heaven. Remember then this difference, be a conſtant man, not a pertinacious, ſelf-willed man. The former's Yea, yea; and Nay, nay, in a good ſenſe; the later in a bad ſenſe. Solomon ſaith, Bray a fool in a morter, yet his fooliſhneſſe will not depart from him, Prov. 27. 22. What is he therefore to be commended, becauſe he will not be changed? Yea, this change from all evil of mind, or life, is ſo neceſſary, that God hath appointed his Miniſtry for this end. For this end he afflicteth and chaſtiſeth, that we ſhould be men of other minds, of other perſwaſions than we have been. Arrianus's Epictetus hath a Chapter (Lib. 2. cap. 15.) againſt ſuch who will contumaciouſly perſiſt in what they have decreed; and inſtanceth in a friend, who had decreed to famiſh and ſtarve himſelf, and was hardly perſwaded to the contrary, meerly becauſe he would be as good as his purpoſe: whereas, firſt, we are to conſider, whether the thing decreed be good and right or no. Mad men have ſtrength, but they put it out in a furious way; ſo erroneous and wicked men, they will be the ſame, they will not alter or change; but this is in a ſinfull and damnable way. Oh that we could ſee many putting a Nay upon their former Yea! To cry as he did, Ego non ſum ego: for unleſſe ſuch do become changed, they are ſure to periſh.
Secondly, Then therefore is yea and nay ſo reproachfull, when they are mutable 2. Then is it a reproach to change, when we change from truth.from truth as well as errour, as alſo from corrupt and light motives. Some have an inconſtancy and levity of mind, they do not adhere long to any one thing. Theſe want ſolidity and weight, and therefore are like feathers and ſtraws that are blown up and down with every wind of Doctrine. Theſe are children wanting ſound judgement, and ſo are eaſily deluded. Hence the Apoſtle exhorteth, Epheſ. 4. 14. That we be not as children toſſed up and down with every wind of Doctrine. How many are there that do not adhere to the truths of God upon conſtant divine motives, but light and corrupt, whereby it cometh to paſſe, that they have Annuam & menſtruam fidem; They have a daily, monethly and yearly faith; and we may truly ſay of them, what Maldonate by ſcorn, deriding the diviſion of faith, given by Proteſtants, Illis enim tot ſunt fides, quot ſunt in lyrâ. It is this unſetledneſs and inconſtancy, that maketh the Proteſtant Religion ſo reproached by Papiſts; herein they boaſt; by this they inſinuate, that you Proteſtants go from Religion to Religion, from opinion to opinion, and have no huc uſque, but change their perſwaſions, as often as their faſhions. Now it muſt be granted, that ſuch giddineſſe and inconſtancy, doth not conſiſt with a ſound faith and judgement. Men may be very learned men, and yet very unſetled in their judgement. Who will not acknowledge that Grotius was to be honoured for his learning? But his inconſtancy was the dead flie in his box of ointment. Hence Rivet relateth of him, That when he was in priſon, ſome interceded with Prince Maurice for his liberty; but the Prince denied, and pointing to the weather-cock upon his houſe, ſaid, En caput Grotii. On the other ſide, it was the commendation of John Baptiſt, that he was not as a reed ſhaken with every wind. When we have once tried all things, and found out the truth, then we are to hold it faſt; we are not to be alwayes enquiring and ſeeking; this is perpetually to erre in the wilderneſſe, and never come into Canaan. Pray therefore to God againſt inconſtancy and unſetledneſſe in mind in matters of Religion, ſuch a temptation hath fallen ſo foully upon ſome, that it hath even brought a diſtraction upon them. It is a mercy to be ſetled upon the Rock, to be rounded upon the truth, and then to be immoveable; whereas the doubting and divided mind, is never ſatisfied, and flieth from one thing to another, never having any reſt. If then thy ſaith be true, believe as thou haſt done; if thy worſhip of God be according to his will, continue to do as thou haſt done; and ſo if thy life be according to Gods command, never change it, thou canſt not do better; onelyonly be ſure thy foundation be truly laid, and then abhorre all temptations and opinions that would bring thee to doubting; for here will be no end, thou will be in daily reſtleſſe thoughts of ſoul. Hence the Apoſtle James ſaith, A double-minded man is unſtable in all his wayes, Jam. 1. 6, 7. He is like a wave toſſed up and down in the Sea. Oh how unfit and unable are ſuch to confeſſe the truth before a crooked generation, to give witneſſe to it by the loſſe of the deareſt comforts they doe enjoy, when they do not know whether it be Gods truth, or mans errour that they plead for?
Now you may ask, What are the cauſes procreant of ſuch lightneſſe and The cauſes of inconſtancy. 1. Ignorance.inconſtancy?
The firſt is Ignorance, when we are not able of our ſelves to judge what is the truth of God, but receive it wholly from truſt by tradition. This traditional Religion, receiving things meerly from men, and becauſe of their authority, muſt needs make men change, as that changeth. Solomon hath a full expreſſion to this, The fool believeth every word, but the prudent man looketh well to his going, Prov. 14. 15. The more ignorant then a Miniſtry is, the more credulous it is; and ſo is like the materia prima, ready to receive different formes and ſhapes; when a mans faith is wholly borrowed, and he liveth by another mans faith, not his own; when he ſhutteth his own eyes, and will onelyonly ſee by another mans, then he muſt call black, white; and white, black, as often as thoſe will have him do ſo, upon whom he doth depend. If then it be a ſhame for a private Chriſtian not to live by his own faith, and to reſolve all into an implicit belief of others; Is it not much more an hainous ſinne in Miniſters, who are to be guides, and to lead others?
Secondly, An affectation of ſingularity and vain-glory in a Miniſter, may 2. Affectation of ſingularity and vain-glorymake him to be Yea and Nay. He ſeeth that by holding and preaching the old known way, he ſhall not be much admired; and therefore as people runne in multitudes to new ſights, ſo they do to ſuch who bring unheard of opinions. This hath been one of the chiefeſt cauſes of all the hereſies and errours that ever have been in the Church; they have been weary of the accuſtomed Manna; they have like the Athenians been alwayes enquiring into what new thing is brought forth. And hereupon, as pride in apparel doth alwayes bring forth new faſhions; ſo pride in Religion, new opinions. And hence it is, that men affect new words, new phraſes, new expreſſions, yea and new Doctrines; all which cauſeth a mutability and change. Now ſurely, if a man ever did find the lively power of the truths of God, he once profeſſed, upon his own heart; when he ſhould at any time be invited to taſte of new wine, he would ſay, the old is better. When Peter knew, that with Chriſt alone was eternal life, then he ſaith, Whither ſhall we goe? John 6. 68. Or to whom ſhall we goe? We cannot be better than we are. Now the other Diſciples had not fully taſted of the good Word of God; they depart from Chriſt, and never follow him more. We may ſay then to all thoſe unſtable ſoules, who wander from one opinion to another, and ſo from truth to falſhoods many time; Why doe ye leave the Fountain to go to the Ciſterns? Why do ye leave the fatneſſe of the Olive, and the ſweetneſſe of the Vine, to go to the Briar?
Thirdly, Another cauſe of changeableneſſe, is, Love to profit, to earthly greatneſſe, and worldly advantages. There is none addicted to this, but he muſt be Yea and Nay, often and often again. Muſt not the ſhadow alter often, ſometimes longer, ſometimes ſhorter, ſometimes ſtreight, and ſometimes bowed down, becauſe it wholly followeth the body, and hath its dependence thereon? So it is here, when men regard Religion only for politick and ſelf-ſeeking ends, then they muſt be hot and cold, they muſt be bitter and ſweet, as their intereſt requireth. This hath alwayes made Ecebolius's in the Church; onelyonly it were well, if at laſt they would bewail this carnality, this inconſtancy; as Ecebolius did, throwing himſelf down before the Church gathered together, crying out, Calcate me inſipidum ſalem. This made one Biſhop be ſirnamed Euripus, for his frequent compliances and accommodations of himſelf, that thereby he might be advanced.
Laſtly, Another cauſe, though external, is, The example of others. 4. Examples.When an whole Church, or an whole Nation, becometh Yea and Nay, then it is very difficult to be immoveable. To be onelyonly Athanaſius, when the whole world is Arrian, that is difficult. We are apt to think that multitude is patronage enough for any inconſtancy. Though we judge the uſages in Religion ſuperſtitious, yet we are ready to ſay, as he did, Eamus ad communem errorem. Hence it is that we read ſome Nations have received the Popiſh Religion, and then after that Proteſtantiſme, and ſo change them mutually again. Now unleſſe a man be bottomed upon divine Motives, he cannot be Lot in a Sodome; he cannot be like that River that emptieth it ſelf into the brackiſh Sea, and yet keeps its own ſweetneſſe. Not to turn when all turn, argueth there muſt be ſome ſtrong principle within, ſome life within, elſe the dead fiſh would be carried away with the ſtream.
The concluſive particular to clear this whole Diſcourſe, and which will antidote againſt the Objection at firſt mentioned, is this; We muſt diſtinguiſh We muſt diſtinguiſh betwixt eſſentials and circumſtantials in Religion.between the Eſſentials of Religion, and External formes thereof, which are mutable and changeable. It may be the ſame Eſſential Religion ſull, though the form of adminiſtrations may alter; even as it is the ſame man ſtill, though he wear change of garments. This is on purpoſe mentioned to diſcover the ignorance of thoſe, who charge levity and inconſtancy upon the Miniſters of the Goſpel, becauſe they uſe not the ſame publick Liturgyl, nor adminiſter Sacraments in the ſame order and forme, as was formerly. Yea ſome are ſo farre ſcandalized, as to think this is the removing of the Proteſtant Religion; but all this is built upon a falſe foundation, as if Proteſtant Religion were built upon Church-formes of adminiſtration. For if that were ſo, then there would be many Proteſtant Religions, becauſe ſeveral Proteſtant Churches have alwayes had ſeveral formes of adminiſtration; ſome more pure than other, though all retaining the eſſentials of Religion. Religion then is the ſame ſtill, and the Miniſters of the Goſpel are the ſame ſtill; we have alſo the ſame way ſtill to Heaven, and the ſame Chriſt our Mediatour, though the forme of Church-adminiſtrations be altered; we have publick prayer ſtill, and the ſame Scripture-matter that is to be put in prayer, only the form is altered; and ſo about the Sacraments onelyonly the order may be altered. If therefore this offend thee, and cauſe thee to think that Miniſters are light and inconſtant, it is thy own ignorance; as if wine were altered, becauſe emptied into divers cups. Yea it cannot appear out of good antiquity for many years, that ever the primitive Chriſtians meeting together in a Church-way, for the ſolemne adminiſtration of Chriſts Ordinances, ever had any publick Liturgy, or ſet forme. For as for thoſe Liturgies that are faſtened upon ſome of the Apoſtles, they are juſtly cenſured as ſuppoſititious. Let this then ſtop the mouth of ſuch cavillers, as aske, Why is not the Croſſe and other Ceremonies ſtill uſed? Why not the ſame form of Prayer? For hereby the true Religion is not altered at all. Now the reaſon why ſuch inconſtancy muſt needs be a reproach to Miniſters, is becauſe hereby it is plainly diſcovered, that they are not guided by the Spirit of God after his Word; for the Word is the ſame, and the Spirit of God is alwayes like it ſelf. When therefore men preach contrary Doctrines, we may certainly conclude, theſe are not in both guided by the Spirit of God, but that they are carried away according to the imaginations of their owne heart. When therefore men do not appeare as coming from God, nor as having Commiſſion from him, all that they ſay is eaſily rejected: They ſee no more than of a mutable changeable man in them. Paul doth ſo often commend his Office with this character, that it is of God, and not of man; whereas if thy adminiſtration be of man, and not of God, it will not bring honour or majeſty with it.
Secondly, It is not onelyonly thus a reproach, but alſo it rendereth a man uſeleſſe, it hindereth that other good and truth, which may be in him. Some report of Luther, that he was convinced about his errour of Conſubſtantiation, but yet thought it not wiſdome to publiſh his recantation, leſt all his other Doctrine ſhould be likewiſe called into queſtion. Certainly that was more carnal policy, than Scripture-wiſdome, if it be a true report. However there is thus much truth may be deduced from it, That inconſtancy in ſome truths, though of never ſo ſmall concernment, is enough to bring all under examination. Yet the people of God they are alwayes to remember this Caution, that they labour for the full aſſurance of Gods truth ſo upon their own hearts, that though they ſee many Miniſters alter and change, that they may remain immoveable. It hath been a ſaying, Optima fides laicorum. And we reade of a Martyr, though a woman, who being converted from Popery by a Miniſter, but revolting and denying the truth afterwards; when this example was brought to her, to make her change alſo, ſhe replied; no, for now ſhe believed the truth, not becauſe that Miniſter ſaid it, but becauſe Gods Word did confirme it.