An Expository Comment on 2 Corinthians 1, Exposition · Sermon 60
SERM. LX.
A further Diſcovery of ſuch, who take up Religion meerly from carnal motives and worldly reſpects.
2 COR. 1. 8.
Of our trouble, which came to us in Aſia.
THe word of God purely preached, with the faithfull Miniſters thereof, meet with no greater oppoſition in the world, then from ſuch who regard Religion, no further than it maketh for their carnal intereſts.
This truth hath been in part opened; and becauſe every Chriſtian unregenerated, doth upon ſome falſe and carnal motive or other, take up the profeſſion More characters of ſuch who profeſſe Religion only upon worldly reſpects. 1. Such who in time of temptations prove adverſaries to the Goſpel and Miniſtry of it.of Chriſt, whereby when he is put to the denial of that earthly reſpect, he can then no longer hold, but breaketh out in oppoſition to the pure wayes of Chriſt. Therefore it is very uſefull to give further Characters of ſuch who regard Religion only upon inferiour and worldly reſpects. And
Firſt, Such are led with corrupt respects, and in time of temptation will prove adverſaries to the Miniſters of the Gospel, who are not of a ready and prepared ſpirit, to take up the Croſſe, and to follow Chriſt in whatſoever condition he ſhall command; ſuch who are Chriſts Diſciples onelyonly in the Summer time, while there are Halcyon dayes and times of plenty and encouragement to be a Chriſtian. Theſe when they are urged to part with all, to ſuffer, and to be undone for Chriſt, then they turn into any thing; they will oppoſe and contradict that way, which once they did imbrace and admire; yea they will become perſecutours of ſuch inſtruments of Gods glory, which once they did honour; and all this ariſeth from the earthly and carnal heart, which made them at firſt look to Gods wayes, Phil. 3. 18. Paul did with tears, and even weeping, ſpeak of ſuch, Who were enemies to the croſſe of Chriſt, who minded earthly things. So that by Pauls example, we ſee it is a thing to be bitterly monrned about, when we ſee men hopefully profeſſing the true way of Chriſt; and then when adverſity and perſecution doth ariſe, they preſently can change, and turn their faith again; They can withſtand and contradict what once they pleaded for, and all becauſe they are reſolved to ſave themſelves: They think Gain is godlineſſe. Such an one as this, is an object greatly to be pitied, and mourned over; he loveth his eaſe, his liberty, his advantages more than Chriſt, and ſo is no wayes fit to be his Diſciple. And for this reaſon it is our Saviour doth ſo oftten plainly, and in Parables urge all, to conſider upon what termes they take up the profeſſion of his name; he foretelleth them of all the hardſhip and difficulties they muſt encounter with, that ſo they may not prove enemies at laſt, who in the beginning ſeem'd to be friends. Wonder not then to ſee this fall out often in the Chriſtian Church, that thoſe who were once friends, and went with us unto the houſe of God, afterwards to become like ſo many Hazaels to thoſe who fear God. Alas, their earthly advantage, and the preſent world, hath made them change their opinions and affections: They never at firſt did own Chriſt upon ſincere and pure motives, and therefore not being able to ſuffer for Chriſt, they ſet againſt him; and this alwayes falleth out, that he who is an Apoſtate from the true profeſſion of Chriſt, doth become a cruel and bloudy enemy of that way he once walked in. Omnis Apostata est oſor ſui ordinis, All Apoſtate perſons, whether in Doctrine or Practice, are implacable adverſaries to truth and holineſſe. This hath been experimentally proved in all ages; and one reaſon is, becauſe hereby they would be revenged upon thoſe from whom they have departed; for their guilty conſcience telleth them, they have juſtly incurred the cenſure of the godly; They have loſt their repute and eſteem, their good name is blaſted; and this maketh them ſtudy all oppoſition and malignity that may be. Look then to thy motives at firſt, to thoſe termes thou didſt profeſſe Chriſt at the beginning; if it was any humane or falſe motive, if it was not ſuch an entire and enduring principle, that will not make thee ſtand upon a Rock immovable; Let any winds or tempeſts ariſe, as great a friend, and as forward a well-wiſher, as now thou ſeemeſt to be for good things. Had we a propheticall diſcerning, we might with the Prophet look ſtedfaſtly upon thee, as he did on Hazael, and weep to think what enmity and miſchief thou mayeſt create to ſuch as fear God. This man taketh up the old Rule, Ama tanquam oſurus; He loveth this way of Chriſt, ſo as thinking his outward advantages may ſometimes or other make him hate it.
Secondly, Such regard Religion only in a carnal way, Who though they 2. Such as maintain doctrines which overthrow the foundation of Religion.may acknowledge ſome principles of the Christian Religion, yet at the ſame time maintain ſome damnable or heretical Doctrines that doe overthrow the very foundation. Such as theſe take up Religion with carnal motives, and ſo in time become cruel enemies to the faithfull Guides, that are in Gods Church. Wonder not that I make an Heretick to regard Religion after the fleſh; for Galat. 5. 20. Hereſies are reckoned a fruit of the fleſh. Inſomuch that Austin made it an ingredient into the definition of an Heretick, that he either beget or propagate falſe opinions, Alicujus temporalis commodi causâ, for ſome temporal advantage. And although we cannot ſay thus of all, becauſe God in juſt judgement doth deliver up ſome who receive not the truth in the love of it, to efficacy of errour, to ſtrong deluſions, that they ſhould believe a lie, 1 Theſſ. 2. 10, 11. yet this very deluſion upon their judgement, this errour and blindneſs upon their mind, is of the fleſh. For you muſt know, that the fleſh, or to be carnal, doth not in the Scripture ſignifie the pollution upon the ſenſitive and bodily part only, but alſo upon the intellectual and rational: It's a fleſhly mind, as well as fleſhly affections. Thus all ſuch, who though they do retain ſome principles of the Chriſtian faith, doe yet believe other damnable Doctrines, theſe are Religions only in a carnal reſpect; and thereupon when occaſion ſerveth, do manifeſt the rancour and malice that is in their heart againſt the truths of Chriſt. Eccleſiaſtical Hiſtory informeth us, of the bloody cruelty, which the Arrians exerciſed againſt the Orthodox, when they had power in their hands. The Paganiſh perſecutions were not much ſuperiour to the Heretical. Yea, as it is ſaid, amongſt brethren diſcord is the more vehement and flaming than any other: So it is amongſt thoſe that pretend to be of the ſame Church of God. So that we ought to walk humbly, and to pray earneſtly unto God, to keep our hearts, to enlighten our minds, to give us tenderneſs and lowlineſs of mind, that we be not led aſide with the errour of the wicked; for errour and hereſie will break out into enmity, and make men think they do God good ſervice, while they deſtroy you.
Thirdly, Then we regard Religion after a carnal manner, When we make 3. Such as make parties and factions in the Church.parties in it, when we promote factions and diviſions, and ſuch as do ſo are filled with much ſpite and malice againſt thoſe that are contrary to them. This is a ſinne the members of the Church are prone to, and nothing inclineth more to oppoſitions and contentions, then ſuch a frame upon mens ſpirits. The Apoſtle ſpeaketh very clearly to this, 1 Cor. 3. 3. Whereas there is among you envying and ſtrife; one is for Paul, another for Apollo, are ye not carnal? And verſ. 4. Again, are ye not carnal? So that this doth plainly diſcover men not to be led by divine and holy principles, who are apt to foment differences, who are ready to ſet up one Miniſter againſt another; to admire the gifts and abilities of one to the contempt of others. This was the great ſinne of theſe Corinthians, that as they diſcovered much pride and ambition in the names which they gave perſons, (Capellus Hiſtor. A. M. 3168.) ſometimes delighting in words, which ſignified power and principality, as Hegemon, &c. Or ſuch as denoted victory, as Nicolaus, &c. Or ſuch as declared glory, as Polycletus, &c. Thus ſuch a carnal ambition did ſtill remain in them, though made Chriſtians, ſetting up and admiring mens perſons, looking after gifts which brought applauſe more than grace and ſanctification. Now thoſe that are thus carnally affected, they do continually throw balls of fire into the Church, and make it a Babylon in ſtead of a Jeruſalem. Jude ſpeaketh, verſ. 16. Of having mens perſons in admiration, becauſe of advantage. It is ſome carnal advantage or other that maketh them advance this and that man againſt others. What the iſſue of ſuch diviſionsis, appeareth Jam. 3. 14, 15, 16. viz. To bring in all confuſion, and every evil work. As alſo he ſheweth the nature and cauſe of this, It is earthly, ſenſual and deviliſh, though men may judge it zeal, and think they are active for Gods glory, yet it's ſenſual, and cometh from the Devil; and it is good to obſerve how largely the Apoſtle expatiateth about the ſinfulneſſe of the tongue, That a world of evil is in it; and from that exhortation, Be not many Maſters; that is, do not take upon you to be Teachers, and ſo to reprove and cenſure others in a carnal and ſinfull way. It is this that maketh not only the tongue, but the pen alſo to be full of gall and wormwood; it maketh the pen to be an unruly evil, that none can tame. Take we heed then of minding Religion onelyonly to make parties, and different wayes therein; for this will at laſt break into an open enmity againſt the truely godly.
Fourthly, Then we look after Religion in a carnal way, When we make uſe 4. Such who make uſe of the Doctrine of the Goſpel only to ſhew their parts and learning.of the Doctrine thereof onelyonly to ſhew our parts or learning; when we earneſtly contend about it, as it is our opinion, not as it is Gods truth. For this reaſon the Apoſtle doth ſo frequently exhort Timothy, To take heed of disputes, and vain janglings, 1 Tim. 1. 6. where the end of the preaching of the Goſpel, is ſaid to be Charity out of a pure heart, and a good conſcience, with faith unfeigned; but from theſe ſome did ſwerve, by turning aſide unto vaine jangling. Here you ſee, that thoſe who have not pure and unfeigned hearts in the things of God, they fall into vain diſputes and quarrels. So 2 Tim. 6. 4. it is called, Doting about queſtions and ſtrifes of words, whereof cometh envy, railings, and evil ſurmiſes: And he addeth their character, Suppoſing that gain is godlineſſe. Here you ſee, that in all theſe diſputes and controverſies there is no pure heart, no good conſcience, all is to advantage themſelves by it: yea if this be not diſcovered in any ſordid or worldly manner, yet if thy pride, the loftineſs of thy ſpirit be hereby advanced, and thou doeſt not mind Religion, to exerciſe thy ſelf to godlineſſe, but to have men admire thy gifts, and to wonder at thy abilities: Thy heart is a corrupt heart, and thou wilt manifeſt thy enmity againſt the wayes of Chriſt, when oppoſed therein. Thy wit, thy parts, thy applauſe, thou mayeſt make thy great Diana, and oppoſe all that would deſtroy this Goddeſſe.
Laſtly, That we may conclude all, and leave nothing out, Whoſoever doth 5. Such as do not own Religion upon divine principles and holy motives.not own the Chriſtian faith from divine principles, and holy pure motives, this man is but a titular, and a falſe Chriſtian, and ſo cannot, but when occaſion ſerveth manifeſt his oppoſition to Chriſts wayes. And therefore it is, that as amongſt the people of Iſrael there was an irreconcilable diviſion between Iſrael and Judah, and a great oppoſition between Davids houſe and Sauls; though all pretending to the onelyonly true God: So it is in the Church of God, though there may be an agreement in the ſame Doctrine, in the ſame Profeſſion of faith; come to the ſame Ordinances together, yet becauſe one hath not a ſupernatural life of grace within, hath no experimental feeling of the power of ſanctification upon his ſoul; hence it is that he hath a ſpirit of antipathy and contrariety to thoſe who are indeed born of God, and walk in wayes of mortification. So that we may conclude, Whoſoever is not regenerated, regardeth Religion no further than carnal and earthly reſpects, let his pretences be never ſo high and plauſible. And therefore there is no unconverted man, though he hath never ſo high an Office, never ſo great repute in the Church of God, but he ſerveth Chriſt for loaves; ſome inſincere and inſufficient motive or other worketh upon him; he hath his ſhrines that he liveth by. And therefore as it was with that rich man, who boaſted, He had kept all Gods Commandments from the youth, when he was tryed in one inſtance, where his heart was greatly affected, viz. To part with all, and follow Chriſt, it is ſaid, He went away exceeding ſorrowfull. Thus when any ſuch empty, nominal Chriſtians are put upon ſuch duties and wayes, which are contrary to their luſts, they will go away, not it may be exceedingly grieved, but greatly enraged and diſquieted: This will be like the jealouſie-water, to diſcover the adultereſſe. To pull out their right eyes, and to cut off their right hands, will be like the pronouncing of Shibboleth, to diſcover what they are. And the ground of this whole truth is from the exceeding great purity and exactneſſe that is in the word of God truly preached, it cometh to new mould, and change the whole man, All old things muſt paſſe away. This will not abide either a corrupt mind, or a carnal heart; and therefore one being contrary to the other, as light to darkneſſe, and fire to water. No wonder if then the hypocrite be unmasked, and the carnal heart diſcovered. The Goſpel either conquers men, and maketh them friends, or elſe leaveth them more provoked enemies; but the fault is not in the Goſpel preached, neither are faithfull Miniſters the troublers of Iſrael, but thy whoredoms, thy idolatries, thy luſts are the cauſe of all this combate.
Uſe of Instruction, what all godly Miniſters, and private Chriſtians, who are zealous againſt ſinne muſt look for, not from Pagans and Heathens, but falſe carnal Chriſtians, that regard no Religion any further then their luſts or advantages may be kept up. Will thoſe that live by the ſinnes of people, ever be willing to have ſinne deſtroyed? Do not many as Demetrius ſay, If this way of Religion go on, we ſhall not be able to live any longer? And therefore they flie with open mouth againſt all holy order, and good diſcipline againſt ſinne. But know thou that all thy prophaneneſſe and diſſoluteneſſe doth not ſo much provoke God, as thy oppoſition of the Goſpel, and the Miniſters thereof. Yea we ſee Paul uſing a divine imprecation againſt ſuch in this caſe, which neither Chriſt or Stephen ever uſed againſt thoſe that did put them to death, 2 Tim. 4. 14. Alexander the copper-ſmith did me much evil. And afterwards he inſtanceth wherein, He hath greatly withſtood our words, or preachings. It was not any perſonal, or temporal evil that moved Paul, but the withſtanding of his preaching; whereupon he poureth out this prayer, The Lord reward him accoeding to his worke. Oh dreadfull and terrible imprecation, eſpecially coming from one acted by the Spirit of God in delivering of it!
Uſe 2. To exhort us ſeriouſly and impartially to examine our ſelves about our motives and grounds, which make us to take up the title of Chriſtianity. Is it for fear, or becauſe of cuſtome, the Laws of the Land require it? Doeſt thou not find the divine power of holy truths upon thy ſoul? Then know thy Religion is like thy life, a bubble, a vapour that will quickly go out: Eſpecially we are the more diligently to obſerve our hearts, when we have any profit or preferment, when we have any external accomodations by our profeſſion. Oh how hard is it then to diſcern between true and counterfeit, whether it be the truth of God, the love of God, or thy own intereſt that prevaileth with thee, when thy enemies and adverſaries ſhall charge thee with it! What a comfort will it be, when thy conſcience upon good ground can clear thee?