An Expository Comment on 2 Corinthians 1, Exposition · Sermon 20
SERM, XX.
External Holineſs is not enough to bring us to Heaven, without the inward renovation of the Heart.
2 COR. 1. 1.
With all the Saints, that are in all Achaia.
VVE have heard what is the laſt and ultimate ſtep in Church-Saintſhip, without which all the former, though they be in themſelves great mercies, yet becauſe we take them in vain, do become in ſome reſpect in the number of thoſe, whom God will not hold guiltleſs. They are (I ſay) External holineſs & Saintſhip is not enough to bring us to Heaven, without the inward renovation of the whole man.in themſelves great mercies. For when we are thus called by God, unto the external means of holineſs, there is ſome hope, and a poſſible way for ſalvation, whereas without this, there is neceſſary deſtruction. It is here, as in blind Bartimeus his caſe, Mark 10. 49. for when Chriſt commanded him to be called to him, preſently ſome ſaid to the blind man, Be of good comfort, he calleth thee; that was a good encouragement, Chriſt called him: ſo whereas there are many thouſands in the world that are left alone in their ſtate of darkneſs, but he vouchſafeth the means of grace to thee. We may ſay, Be of good comfort, there is ſome hopes, Chriſt calleth thee; yet becauſe many are called, and of thoſe many called, few are choſen, therefore this external holineſs and Saintſhip is not enough, unleſs there be the inward renovation of the whole man. Unleſs thou art holy inwardly, as well as outwardly, this will make to thy greater condemnation. That therefore which is the eſſential form, and gives a conſtrtutive being to Church-Saintſhip, is Regeneration, or the work of grace upon a mans heart. Indeed to an external ſtate, and viſible condition of Church-holineſs, a profeſſion of faith, with ſubmiſſion unto Chriſts wayes is enough; but that which maketh us indeed members of the body of Chriſt, and inveſts us with right to all ſaving benefits, that is only this inward real Saintſhip. And to clear this more, you muſt take notice;
Firſt, That even in real Saintſhip there is a great latitude and difference. Propoſitions clearing the aſſertion, 1. There are degrees even in real Saintſhip.All are not Saints alike. The Scripture ſpeaks of babes, of young men, of old men. It ſpeaks of ſome that are ſpiritual and perfect; others are imperfect, and even carnal, 1 Cor. 3. comparatively: ſo that we muſt alwayes diſtinguiſh between the truth of grace, and the degrees of it. A Saint is a Saint, though but a bruiſed reed, and a ſmoaking flax. This is good to be obſerved, that we may not judge of Saintſhip by ſuch degrees, and high attainments, but by truth and ſincerity. No, there will be alwayes difference both in Illumination and Sanctification, and that amongſt the Saints themſelves. And this ſhould teach a mutual bearing and forbearing of one another. Let not him that is ſtrong, who doth farre ſurpaſs others, though true Saints, in gifts and graces, deſpiſe and contemn ſuch as are below them, to judge them no Saints, or not godly at all. That there is ſuch a diſpoſition even in grown Saints, appeareth Rom. 14. where the Apoſtle giveth ſeveral Rules to ſtrong Chriſtians, eſpecially, That they judge not, or despiſe him that is weak; and one reaſon amongſt others is, Becauſe God hath received him. If therefore he be one, whom God hath received, for whom Chriſt died, though ſubject to many weakneſſes and infirmities take heed of contemning him. Such a ſupercilious, cenſorious ſpirit, is farre from the Spirit of Chriſt, who when he ſaw one not farre from the Kingdom of Heaven, though not yet in it, yet it's ſaid, He loved him, and encouraged him.
Hence in the ſecond place, This real Saintſhip is alwayes growing, and ought 2. Therefore is real Saintſhip alway growing in this life.to be more and more proficient continually. It is an high deluſion to dream of ſuch a perfection, that they are above Ordinances, that they are of ſo full a ſtature in grace, that one cubit cannot be added to them. This is to let the Devil get thee up to the pinacle of the Temple, and then to throw thee headlong into hell; yet ſuch ſad deluſions have been on ſome, that coming to the Sacrament, they have ſaid, They have had as perfect love as Chriſt himſelf. But this is againſt the continual current of the Scripture, which preſſeth to grow in grace, to bring forth more fruit. And 1 Cor. 7. to perfect holineſſe in the fear of God. Paul himſelf, though a Gyant, to us Dwarfs, yet Phil. 3. Accounted not himſelf to have apprehended, but forgat what was behind, and preſſed forward to the mark. Cloppenburge a learned man thinketh, That even Chriſt himſelf did feed and nouriſh his ſoul by meditating on Gods Word, and that in the uſe of the Sacraments, his faith was more confirmed, for to go through that work of redemption for us. This may ſeem hard to affirm of Chriſt, who had the Spirit without meaſure. But it is very true of every Saint on Earth, though never ſo exalted and enabled by grace, that he needeth the Ordinances, that he is to perfect and fill up that vacuity and emptineſs, which is in him; ſo that he may ſay with Ignatius, when going to be ſacrificed for the truth, Nune incipio eſſe Chriſtianus; I do even now begin to be a Chriſtian; to be a Saint, I am but a babe yet, I am but a beginner yet.
Thirdly, This Church-Saintſhip therefore doth conſiſt with many imperfections 3. Church-Saintſhip though real conſiſteth with many imperfections.and weakneſſes, ſo that we need a conſtant and daily remiſſion of ſinne through the bloud of Chriſt. This is greatly to be obſerved, becauſe ſome have dreamed of ſuch a perfection in this life, that if not alway, yet for ſome time, we may be without any ſinne at all; and therefore they tell us of Saints in the Church which need no pardon or forgiveneſs; as if to be a Saint in the Church, and a Saint in Heaven were all one: but our Saviour in directing all to pray for the forgiveneſſe of ſin (I ſay all that are to pray, are to pray ſo) doth plainly confute this. And the Apoſtle John ſaith, That if we ſay we have no ſinne in us, we deceive our ſelves; and indeed we ſinne in ſaying ſo. And this is the more to be obſerved, becauſe the dear children of God think this title of Saint too glorious and great to apply to themſelves, who are compaſſed about with ſuch infirmities. How can I be called a Saint, and yet ſo dull, ſo ſluggiſh, ſo froward, earthly, and often diſordered in heart? But you are to know, that though Saints, yet we are not to be juſtified by our Saintſhip; we need the imputed righteouſneſs of Chriſt, to cover the imperfections of our Saintſhip; yea ſome have not loſt their Saintſhip, and yet have fallen into foul ſins for a ſeaſon. David, Peter, and others, did not ceaſe to be Saints in thoſe ſad falls, though their holineſs was drawn inward, and as the juice of the Tree in the Winter, was hid in the root under ground; but theſe Suns were not alwayes in an eclipſe, at laſt they did recover to their greater advantage in holineſs, and to be a pillar of ſalt to all other Saints, Nor to be high-minded, but fear.
Fourthly, To be a Saint is a denomination from our conformity to the will of God, as a rule of our lives. So that if you ask, What is it to be a Saint? It is 4. Holineſs or Saintſhip is the conformity of the will of man to the will of God.to be one born again by the Spirit of God, making the word of God to be the rule of all his actions. So that Gods Word muſt try, whether thou art a Saint, or no? not thy own thoughts, or the applauſe of others can make thee a Saint, but thy life regulated by Gods Word. The Papiſts cry up their Saint Francis, whom they equallize to Chriſt in many things; but his Saintſhip muſt be tried, not by his voluntary poverty, or ſtrict obſervance of humane traditions, but by a conſonancy to Gods Word. Thus who ever is cried up for a Saint, ſtill we muſt examine, How doth the Word, and his life agree? Is he as it were a walking Bible? Doth he will what that wils, and nill what that nilleth? And this further alſo may inform us, That we are not to make a man a Saint, becauſe of a particular opinion, in ſome way of Church-Government; as if none could be Saints, but of ſuch an opinion. For the word Saint denoteth, One made holy by the Image of God reſtored in him; though he may differ from another Saint in a Church-way. For although it be our duty to ſtudy out the mind and will of Chriſt concerning Church-order, and with his Inſtitutions only we may expect his gracious preſence, yet ſuch is the corruption and weakneſs upon the underſtandings of the beſt, that though Gods Spirit will lead them into all neceſſary truth, yet they may fail in ſome acceſſories, and ſo one Saint may differ from another, yea and write againſt another; though ſuch things do prove, as Calvin ſaid of Melancihons difference from him, Peſſimi exempli, of very evil example, and confirm the adverſaries of godlineſs in their dangerous prejudices againſt it.
Theſe things thus laid down, let us conſider, Why all the fore-mentioned ſteps of a Church-Saint are nothing without the latter. To be a Saint by the outward Covenant, by dedication to God, by outward profeſſion and vocation: Yea, to be a Saint, having ſome works of Gods Spirit on us, unleſs we be born of God, and ſo have holy Natures, holy affections, and an holy converſation; it's to be like the fooliſh Virgi…s, who have lamps, and thoſe lighted, but want oyl. Let us therefore conſider, What may provoke us to be Saints indeed. And
1. What matter of ſhame and reproach is it, to have the name of a Saint only, 'Tis a great ſhame and reproach to have the name without the nature of a Saint.and nothing elſe. Thy life, not the life of a Saint, thy words, thy actions, not the expreſſions of a Saint. Is not this ridiculous, even as when they called the Blackmoors foreign, ſilver white? Thou art a Saint in that ſenſe he ſaid, Auri ſacri fames; indeed thou art moſt accurſed, and art but a mockery in reſpect of God and man. As it is a ſhame, ſo it is an horrible reproach; even as Revel. 2. there is the blasphemy of ſome, who ſaid they were Jews, and were not. Thus it is a blaſphemy in thee to be externally a Saint, and not really; as the Apoſtle, Rom. 2. 24. ſpeaking of ſuch, ſaith, The Name of God is blasphemed among the Gentiles through you. The miſchief of the ſcandalous, prophane lifes in the Church, hath been the cauſe not only of Gods eminent judgements upon it, even at laſt to unchurch them, but alſo hath been like winds in the bowels of the earth, making a dreadfull earthquake. Hereſies in Doctrine have not more moleſted the Church, than prophaneneſs in life. The troubles of the Donatiſts made in the Church for many years together, was it not becauſe of the prophaneneſs of Chriſtians lives? In our dayes, What is the great argument againſt our Churches, that they are no true Churches, that they are the Synagogue of Satan? Doth not this ariſe wholly from the ungodlineſs of moſt mens lives? Call ſuch Saints; you may as well name darkneſs, light. Yea, what is the cauſe that the bringing in of any good Order in a Church, the purging out of the old leaven, is ſuch a grievous tormenting matter? Why do generally people diſlike and rage at it? Is not all this, becauſe though men are contented with the name of a Saint, yet they cannot endure the practical power of it? So that we may ſay, the real ungodlineſs of ſuch who are in the Church, is the cauſe of all the evil that comes in the Church. Thou blameſt this, and that way of Government; thou ſayeſt, Such or ſuch a thing is the cauſe of all our evil: No, it's the love to mens luſt, men would be of the Church, and yet live the life of beaſts and Devils: And it is for this general impiety, that even Heaven and Earth may be aſtoniſhed. Thou cavilleſt, How can this, or that Practice, or Order be proved Jure Divino? But where canſt thou prove thy oaths, thy luſts, thy drunkenneſſe, thy contempt of Godlineſſe to be Jure Divino?
2. Real Saintſhip is ſo acceptable unto God in his Church, that let men ….have … eminent places, and eſteem therein, yet if they walk contrary to this Rule of ſanctity, and that obſtinately, Chriſt hath commanded ſuch to be caſt out, as utterly unfit to be of ſuch a Society. The inceſtuous perſon in this Church of Corinth, is thought by Chryſoſtome to be a man of chiefeſt place and note amongſt them; yet for all that, till he repent and humble himſelf, they are commanded to caſt him out from amongſt them: As the Apoſtle to this Church ſaith, What communion is there between light and darkneſſe, Chriſt and Belial? The Pythagoreans were ſo ſtrict about the manners of thoſe, who were in their ſect, that as Origen againſt Celſus relates, when any of their ſociety had fallen into a foul ſin; they did caſt him out of their company, and commanded a Coffin to be placed by him, as being a dead man. But the Lord Chriſt hath commanded, That ſuch who live in the Church obſtinately againſt the manners of a Saint, ſhould be thrown out from his people, and ſo delivered up to Satan, as being more properly of him, and his way. But becauſe more may in time be ſaid of the nature of this Church-Saintſhip, I paſſe it by for the preſent, concluding with a ſevere Reproof, even like thunder and lightning againſt all ſuch, who deride at ſanctity and purity: Are there not too many ſonnes of Belial, who make a ſcoff at ſuch glorious names of a Saint, of a Chriſtian, of a Brother, of a Believer? Wherein canſt thou demonſtrate thy ſelf to be of the Devil more, than in this one thing? Thy heart rageth, thy tongue foameth at ſanctity and purity. What is this but to blaſpheme the Scripture, yea God and Chriſt himſelf? Why do not ſuch caſt off their Chriſtianity, and live with Pagans and Heathens?