An Expository Comment on 2 Corinthians 1, Exposition · Sermon 91
SERM. XCI.
Of the true Nature of Godly Sincerity.
2 COR. 1. 12.
And godly ſincerity.
THis is the ſecond word, wherein is poſitively expreſſed, the manner of Paul's converſation in the world. Although both the words tend to the ſame purpoſe, yet ſimplicity doth more reſpect the frame and inward conſtitution of the heart: and ſincerity doth more denote the purity and integrity of our aims and ends in holy things.
In the expreſſion we may take notice,
1. Of the grace it ſelf, viz. Sincerity.
2. The limitation, or qualification of it, Godly ſincerity.
The grace, or rather the gracious modification of Paul's life, is ſaid to be in foreign in ſincerity. The word as Lexicographers obſerve, cometh of foreign the Sunne-beams, and foreign, to judge. Now in them there are two things:
The foreign, luſtre and light, and ſo it is the ſame with foreign, that which is clear, transparent and manifest. Thus 2 Pet. 3. 1. it is called, your ſincere mind.
2. In the Sunne-beams there is foreign, heat, whereby heterogeneals are ſeparated, and homogeneals congregated; and then it is the ſame with foreign, unmixt, as the word ſincere is pure honey, ſine cerâ, without wax. So that in this expreſſion is denoted the purity of the heart in all its aims and intentions, not mingling other things of a contrary nature with holy actions; and then ſuch an open, clear and diaphanous frame of ſoul, that it hideth not, or covereth any thing, but delighteth to have all things open and naked to the eyes of God.
Hence in the next place, you have the limitation or amplification, In the ſincerity of God; foreign, we render it godly ſincerity: Now this may be thus underſtood:
1. By way of oppoſition, to that Natural, or Moral Truth, and Ingenuity, which may be in men deſtitute of grace. The Romana fides was proverbial, becauſe of the truth and ſincerity that was in all their dealings; but becauſe they did not know God, or look up to him, referring their actions to lower and more inferiour ends; therefore it was not godly ſincerity. Thus many civil men have an honeſt, upright heart to doe truly and righteouſly in all things relating to men, but they want the ſoul of all, which is to referre this to the glory of God, and to eye him principally in their actions.
2. It may be called, The ſincerity of God, effectivè, becauſe it is that which is wrought in us by God. The heart naturally is full of guile and hypocriſie, never performing holy things upon holy motives. So that it is the grace of God, which putteth truth in the inward parts, and maketh us Sheep of Foxes, Doves of Kites.
3. It is the ſincerity of God, by way of direction and command, becauſe he hath commanded, that with a pure and upright heart, we are to ſerve him in all our wayes. And this our Tranſlators ſeem to aim at, rendring it godly ſincerity, that is, ſuch which is according to the rules of Gods word. And this excludeth that ſincerity of conſcience, which many heretical and deluded perſons may have in their zealous proſecution of their falſe wayes. Paul had a good conſcience, and a ſincere heart, while a Phariſee, that he did not go againſt the dictates of his conſcience; yea he thought himſelf bound to doe what he did: But this is not enough to godly ſincerity, this is humane ſincerity, thou haſt a clear perſwaſion in thy own heart of the goodneſſe of thy wayes; but if it be godly, it muſt be according to the rule of godlineſſe, and that is the Scripture. A mans own conſcience or heart is not the ſupream rule of ſincerity, but the Scripture. And this is very neceſſary to be obſerved, becauſe we are apt to reſt in our hearts, the ſincerity we feel there, the comfort and quietneſſe we have from thence, as if they were the utmoſt rule we were to reſolve all into; whereas it muſt not be, what ſay our hearts, but what ſay the Scriptures informing and regulating our hearts?
4. It may be called ſincerity of God, finaliter, becauſe whatſoever a man doth, that is thus ſincere, he doth it to the glory of God; that is his mark, if he falleth ſhort of that, if he findeth his own glory, his own applauſe, his owne advantages interpoſing, this doth exceedingly grieve and trouble him; he accounts that as droſſe, and not gold, he ſaith, This duty I have loſt.
Laſtly, It is called ſincerity of God, objectivè, becauſe he that is ſincere, doth all things as in the preſence of God, knowing that God beholdeth him, that he trieth the reins, and ſearcheth the hearts of all men. And this is principally meant in this place (though the other be not excluded.) And ſo we have Paul explaining himſelf in the next Chapter, verſ. 17. As of ſincerity, as of God, in the ſight of God, ſpeak we in Chriſt.
Theſe things explained, Obſerve,
That godly ſincerity carrieth a man above all ſelf-respects in religious wayes, Godly ſincerity carrieth a man above all other things to God himſelfeven to God himſelf.
It is not man, either glory, or praiſe from him, but God alone that his heart is fixed upon. As thoſe that did runne in a race (ſuch is our Chriſtianity) did not matter the acclamations of ſpectators, but the judgement of him who was the Moderator, to judge on whoſe ſide the victory was. Thus Paul, 1 Cor. 4. It is a very ſmall thing with me, that I ſhould be judged of you, or of mans judgement, but he that judgeth me is the Lord. It is a miſerable bondage to pleaſe men, and to be like a looking-glaſſe to every one, ſeeming to be what he is, that he talketh with: ſuch a man is inconſtant, hypocritical, changeth the wayes of Religion often, according as humane advantages do intervene; whereas the ſincere man, like Chriſt himſelf, is the ſame yeſterday, and to day, and for ever. Like thoſe fiſhes, Nazianzen in his contemplations, by the Sea ſide, obſerved that keeping cloſe to the rock were not moved, but the reſt were caſt out, and are fetched in again according to the ebbing and flowing of the waters: but he that walketh with ſincerity, as God is the ſame, the Scriptures the ſame, godlineſſe is alwayes the ſame, ſo alſo is he the ſame. As the Pilot hath his eye alwayes to the Starre in the Heavens, not regarding the tempeſts, or toſ…ings of his ſhip. Thus it is with the ſincere man.
To work this upon our hearts, let us conſider,What it is in God that a ſincere heart looks upon.
Firſt, What are thoſe things in God, that the ſincere man doth thus fix himſelf upon, living as if there were none in the world, but he and God alone. And
Firſt, The Omniſcience of God, that all-ſeeing eye of his, whereby he knoweth 1. His Omniſcience.every ſecret turning, and winding of the ſoul, yea our thoughts afarre off, while they are but in the minting and womb, and thereby ſeeth that in us, which we cannot our ſelves. This is that, which is often in the thoughts of a ſincere man. This all ſearching knowledge of God, David largely celebrateth, Pſal. 139. 1, 2, 3, &c. Thus God commandeth Abraham, To walk before him, and be perfect, Gen. 17. The conſideration of Gods preſence, that he is with us, that he knoweth every thought, and every word, this will make us perfect and upright. Had Gehezi thought that Elijahs ſpirit would have gone along with him, as it were, and taken notice of the actions he did, he would not with ſuch confidence have come into the Prophets preſence, as if all had been well. Oh then, how vain is it to hide thy deſigns and intentions to men, to make proteſtations and profeſſions of thy integrity to men, if the all-ſeeing eye of God behold other things in thee? What greater obligation can there be, to have all the motions and turnings of thy heart cordial and faithfull towards God, ſeeing no man can more perfectly behold the outward geſtures of thy body, then he doth the inward motions of thy ſoul? Oh ſay. God knoweth what I think, what my heart is upon, what is the ſpring of every duty I do!
Secondly, Sincerity reſpecteth God, As he is the firſt cauſe, and the laſt 2. His being the firſt cauſe and the laſt end.end. The Alpha and Omega, the beginning and the end, of whom are all things, and to whom are all things, Rom. 11. 36. Now this two-fold property in God, the ſincere man doth greatly improve. Firſt, As he is the Efficient cauſe, ſo that he expects all-ſufficiency and power from the grace of God alone. The Scripture dot frequently affirm, That it is by the grace of God alone, that we are able to do any good thing; therefore the ſincere man dareth not ſacrifice to his own nets, dare not give any thing to his own power and free-will, neither dare he rob Chriſt of his glory, by ſetting up Angels and Saints, as Mediators, under any nice diſtinctions whatſoever; he trembleth to diſpute againſt the grace of God, leſt he want the bleſſed effects of it in the greateſt neceſſities. You may obſerve David and Paul, who expreſſe ſuch remarkable ſincerity towards God, that they go out of themſelves, depend on God alone: and not onelyonly do they acknowledge God the ſupream giver of all the good they enjoy, but alſo they make him the ultimate end, to whom they referre all things; remembring the Apoſtles rule, 1 Cor. 10 31. Whether ye eat or drink, or whatſoever ye do, do all to the glory of God. This is a very hard leſſon to do, a very difficult duty to be performed; but yet the ſincere man, he overlooketh all ſecond cauſes and inſtruments with his Eagles-eye; he gets up (as it were) into the mountain, and leaveth all his carnal intereſts below, as Abraham did his beaſts and ſervants, when he went to ſacrifice Iſaac. This ſingle and pure intention of Gods glory, is not ſo eaſily accompliſhed, as it is quickly and commonly pretended. Oh how rare a thing is it to eat and drink, to ſtudy and preach, that hereby God may be glorified? How cloſely doth ſome carnal reſpect, or vain-glorious motive follow thee in the duty, as Aſahel did Joab, which thou canſt not make depart from thee, till thou thruſt it (as it were) thorow the fift rib, till thou give it its mortal blow by mortification.
Thirdly, The ſincere heart relateth all to God, In regard of his Sovereignty 3. His ſovereignty and dominion.and dominion over him. Becauſe God is the ſupream Lord and Lawgiver, who only can impoſe Laws upon the conſcience; therefore in his obedience he doth principally look to the will and authority of the Lawgiver. This is a notable character of ſince…ity, to obey, becauſe thus ſaith the Lord; it is his will, and as the ſupream orb doth carry along with it the inferiour orbs, though againſt their particular inclination: Thus doth the will of God, becauſe ſupream, bring the creatures will into obedience, when corrupt inclinations do propound a contrary way. It is the matter of our prayer which we are conſtantly to pour forth unto God, That his will may be done, his will, not our will. Therefore if ſincerity have a throne in thy heart, thy ſenſe will be as ſoft wax to receive any ſtamp or impreſſion from God; what God commands, though againſt pleaſures, profits, and all the inclinations of thy corrupt heart, thou doeſt readily ſubmit unto. Thus thou offereſt up thy ſelf as an whole burnt-offering unto God.
Laſtly, This ſincerity doth reſpect the wiſdome of God, in all thoſe ſharp, and bitter providential temptations that a man may be exerciſed with, for his 4. The wiſdom of God.faithfull ſervice to God. The Scripture doth frequently inform of this, what cups of wormwood they muſt drink that will be Chriſts Diſciples, what crowns of thorns they muſt endure upon their heads, who expect crowns of glory from him. Now the heart that is ſincere, doth not cavil and murmur at Gods diſpenſations herein, though ſo unpleaſing to fleſh and blood, but doth wholly acquieſce in the wiſdom of God, filencing the impetuous motions of his Spirit; God is wiſer than I, he knoweth this is better for me, then I think it is. For certainly all diſcontents do ariſe from this, we think God might have ſhewed more love to us, and more wiſdome, if he did not ſuffer ſuch and ſuch things to come upon us: Therefore afflictions and perſecutions are the ſpecial Touchſtone to diſcover our ſincerity. This fire will manifeſt whether we be gold or droſſe, theſe winnowings whether chaffor wheat. The hypocrite wanting root, doth commonly begin to wither, when the Sunnes ſcorching heat doth ariſe; and if they are at any times afflicted for Chriſt, it is againſt their wils, ſo that with Simon, they are compelled to carry the croſſe of Chriſt; but ſincerity doth not only admire the wiſdome of God in ſuch diſpenſations, but juſtifieth him, and condemneth its ſelf. Thus you ſee, what are thoſe high and ſublime things a ſincere man looketh at in all his religious wayes: That whereas in a bodily way, the beaſt looketh to the ground, when man hath an upright look towards Heaven: So even every natural man hath a ſoul bowed down only to earthly reſpects, while the ſincere heart aſcends up to God himſelf. Therefore it is that he doth prudently eſcape all thoſe ambuſhments that low inferiour ends, are apt to lay in his way, thereby to intercept him from arriving at God himſelf. We cannot reckon all the inferiour and unworthy ends that are apt to interpoſe, no more than the creeping things in the Sea; onelyonly ſome few we may inſtance in. As
1. Vain-glory and Self-applauſe, that many times clippeth the wings of our What are thoſe inferiour ends which interpoſe betwixt God our ſouls, which we are apt to look upon. 1. Vain-glory.ſouls, that while we are moving to Heaven, this maketh us fall to the ground. This made the Phariſees loſe the heavenly reward of all their religious duties. And how often have the holieſt of men complained of this Dalilah, this ſweet poiſon, this flattering enemy; Is it not the worme that devoureth the ſweeteſt flowers, and the ripeſt fruit? This maketh death in the pot, even damnation in excellent duties; therefore the ſincere man doth conſtantly watch and ward, keeping a ſtrict ſearch into his heart, that no ſuch thief enter in and ſteal away his treaſure.
A ſecond inferiour and baſe end, which would corrupt us in the ſervice of God, is The external greatneſſe of honour, or the ſeeming profit of wealth. 2. Honour and riches.This duſt hath often blown into the eyes, that they have not been able to look up. What glorious things did Jehu do for God? If you look upon the external actions only? But his heart was not ſincere in this, it was a temporal Kingdome that he aimed at, and the earthly advancing of himſelf. And the third kind of hearers, they did not apoſtatize, but the love of the world, and the deceiveableneſſe of riches; theſe things like weeds did grow up with the good corne. It was Simon Magus his hainous tranſgreſſion, to deſire the Holy Ghoſt for money. And hath not this been as wickedly practiſed ſometimes to make uſe of the gifts of the Holy Ghoſt, or at leaſt the pretence of them for earthly gaine? To be religious for gaine, to make a profeſſion for earthly advantages, what is this but to make uſe of God and his wayes for money? And if you ſay, Theſe are baſe and unworthy ends indeed, this is to be a Judas, to ſell Chriſt for money, an Eſau, to ſell our birthright for pottage. Therefore you muſt know, that if we could as the Peripateticks enjoyne, do virtuous actions for virtues ſake; yet this were too low an end for a ſincere Chriſtian; when men do righteous actions for the publick good; when men performe religious duties meerly to pleaſe and content their conſciences. Theſe that are good, as proxime and ſecondary ends, being made the ultimate, do deprive the duties of their true, proper ſincere Chriſtianity. This is to take John Baptiſt for Chriſt; or as ſome did, to take Christ onelyonly for ſome great Prophet. This is to judge ſincerity and godlineſſe a leſſe thing than it is; to take a counterfeit, for a precious pearl. And therefore the motive of duties in Popery, is wonderfully ſhort of true ſpiritual ones; even as their faith of true divine motives, as they reſolve their faith into the Authority of their Church, ſo their religious duties into their own power and merit. Whereas to be holy, ſo as to reſt in our holineſſe, and to make that our utmoſt end, is to unthrone Chriſt, and to put our graces in the room of Gods grace. So that we are not onelyonly by ſincerity to overlook all earthly objects, but even all duties and inherent graces, joyning with Chriſt onelyonly as the beloved of our ſouls. This ſincerity is that which maketh the way to Heaven ſo narrow. This is the reaſon why many are called, but few choſen. If the external performance of duties were enough, many thouſands would go to Heaven, more than do: but ſincerity is that which makes every holy duty ſo difficult.