An Expository Comment on 2 Corinthians 1, Exposition · Sermon 93
SERM. XCIII.
Of Fleſhly Wiſdome, with ſome Principles of it.
2 COR. 1. 12.
Not with fleſhly wiſdome.
THe next particular conſiderable, is the manner of Paul's converſation in this world, expreſſed negatively, Not with fleſhly wiſdome. This is made contrary to that ſimplicity and ſincerity he had mentioned before. Only the expreſſion doth imply a two-fold wiſdome, the one heavenly, and from above; This the Apoſtle doth not deny, but at other times doth aſſume to himſelf. There is a civil prudence neceſſary in all Church-Officers to feed and govern their flock. There is alſo a ſpiritual wiſdome, whereby we are able to underſtand, and to diſcover the myſteries of God. Theſe are an excellent gift of God. And therefore, 1 Cor. 1. 2, 3, 4. when the Apoſtle had renounced all excellency of ſpeech, and mans wiſdome, as he calleth it, yet verſ. 6. he correcteth his expreſſion, ſaying, Howbeit we ſpeak wiſdome, yet not the wiſdome of this world. So then, Mans wiſdome, the wiſdom of the world, is the ſame which is here called fleſhly wiſdome. So that (I ſay) the expreſſion doth imply a diviſion of wiſdome into heavenly or divine; The wiſdome from above; and that which is carnal or fleſhly, the Apoſtle calleth it ſenſual and deviliſh, Jam. 3. 15, 17.
Now this wiſdome in the Text may be called fleſhly,
1. Becauſe of the root and original of it, which is the ſinfull corruption in Why carnal wiſdom called fleſhly.man. For fleſh is many times taken for ſinfulneſſe, as well as for weakneſſe.
2. It may be called fleſhly, Becauſe it forſaketh the rules given in Gods word, that is the proper fountain of wiſdome, which alone is able to make us wiſe to ſalvation, 2 Tim. 3. 15. and walketh according to the preſcripts of humane and ſinfull policy.
3. It may be called fleſhly, Becauſe the end and effects of it, are onelyonly to advance man, and carnal intereſt; not that all glory and honour may be given to Chriſt alone.
So that by this fleſhly wiſdome, we are to underſtand all crafty, falſe and deceitfull wayes; yea and all that pride and ſwelling in humane learning and oratory, which the falſe Apoſtles gloried in. From whence obſerve,
That the Miniſters of the Gospel are to carry on their work without any fleſhly Miniſters ought not to uſe fleſhly wiſdom.wiſdome, or ſinfull policy.
Gods truth doth not need mans lie. The Goſpel doth not want for its propagation, the craft and fraud of ungodly policy. Howſoever Politicians take up many rules about worldly greatneſs; as, Qui neſcit diſſimulare, neſcit regnare, &c. And with Plato, to ſay, That a lie is as neceſſary in a Common-wealth, as phyſick to a diſeaſed body. Yet as Chriſt himſelf, ſo all the Miniſters of Chriſt are to be without guile in their mouth. The Goſpel of Chriſt is preſerved and propagated onelyonly by ſuch heavenly and holy meanes, that God will own, and give a bleſſing unto. Chriſt compareth his Diſciples to Sheep, not to Foxes. It is true, there is a Serpentine wiſdome commended by Chriſt. And our Saviour commiſſionating his Diſciples to preach the Goſpel, biddeth them, To beware of men, Mat. 10. 17. but an offenſive, or a deceitfull way of walking, that is not beſeeming the Miniſters of Chriſt. And therefore Paul doth frequently diſclaime it, eſpecially, 1 Theſſ. 2. 3, 4, 5. There are two falſe wayes of propagating Religion, as Gerhard obſerveth, (Cathol. confeſſ. parte prim.) Media violentiae, and Media fraudulentiae. The means of violence may be either in external, temporal puniſhments; or in tyrannical unreaſonable Church impoſitions, which later the Apoſtle doth alſo renounce, verſ. 24. Both which wayes the Antichriſtian party are notorious in. And there are Media fraudulentiae, wayes of hypocriſie and deceit, uſing ſubtil and unjuſtifiable wayes to bring about their religious deſigns. Now although it be the Goſpel that we would extoll; though the holy truths, and pure worſhip of Chriſt, yet we muſt not make uſe of fleſhly wiſdome herein, but walk by Scripture-rules. For it's Gods grace, not mans policy, gives ſucceſſe to the Goſpel.
Of this latter we are to treat. And we are the more to conſider this point, for three Reaſons:Why this truth is to be treated of. 1. Becauſe profeſſors are charged with it.
Firſt, Becauſe it is the nature of all enemies to the truth and holineſſe of Chriſt, to charge the godly and innocent defenders thereof with hypocriſie and policy, that they do onelyonly ſeek themſelves, that they drive on politick deſignes under religious pretences. That whereas it is the property of heretical perſons to broach new opinions, Alicujus temporalis commodi causâ, as Auſtin putteth in the definition of an Heretick, theſe judging of others by themſelves, do think that even the faithfull ſervants of God, do only ſeek their own earthly greatneſſe and advancement. Hence we ſee even our Saviour himſelf ſo diligent to remove this charge from him, I ſeek not my own glory, but the glory of him, who ſent me, John 8. 50. So John 7. 18. where our Saviour giveth the character of a falſe teacher, of one that ſpeaketh of himſelf, that he ſeeketh his own glory: Thus the Popiſh party charge lies and calumnies upon the Proteſtants, as if they had uſed all politick and crafty wayes to diſſeminate their Doctrines. Therefore Leſſius the Jeſuite, among his reaſons, why the Proteſtant Religion is not to be imbraced, maketh this one, That Religion (ſaith he) which uſeth lies and falſhoods to propagate it ſelf, cannot be of God; which he applieth to the Proteſtant Churches. But as for the Major, we grant it, as a ſure truth: True Religion is only advanced by truth and ſincerity; whereas errours being in themſelves lies, are increaſing by the father of lies. But then we ſay, the Church of Rome is notoriouſly guilty in this way; from them firſt came that expreſſion of Piae fraudes, applied by ſome to indulgences. It is the Church of Rome that hath (Revel. 17. 5.) upon her forehead written Myſtery; ſhe is the harlot, that like Solomons, doth wipe her mouth, and ſpeak of vows, pretending Religion, when ſhe hath been acting her leudneſſe. But by how much the more the enemies of Gods Church, are apt to charge the guides therein with policy and deceitfulneſſe, the more are they to watch to their wayes, and to walk with all ſincerity. For theſe accuſations are believed by many. And withall there is a generation of Atheiſtical, politick men in the world, that hereby are hardened in their impiety, as if Religion were but a politick deviſe of men, and therefore matter not any further than their advantages are ſerved thereby, Whoſe damnation ſleepeth not, if they do not awaken betimes.
Secondly, The ſecond Reaſon why this is to be attended, is, Becauſe all pretenders 2. Becauſe all profeſſours would be thought clear from it.to any Religion in the world, they would all be thought to be ſincere. None will own and juſtifie hypocriſie and guile to be lawfull. Indeed the Jeſuites they go high this way, when they defend mental reſervations, and make equivocation, Prudens defenſio rei, as Valentia. Theſe are not onelyonly deceitfull, and uſe fleſhly wiſdome, but alſo plead for it, yet at other times would be thought very free from all ſuch carnal policy, and way of lying. As Bellarmine in a Sermon of his, (Conc. 9. de…probitate doct. Eccleſ.) inveigheth againſt Proteſtants, whom he calleth Hereticks, Although (ſaith he) their Doctrine were true, yet ought they to confirme it with lies? Nonne ſatius eſſet millies obmuteſcere, quam ſemel mentiri? Were it not better ſuffer to be a thouſand times ſilent, then once to lie? What is the worke of the Devil, if this be not? Thus a great Champion of the Romiſh Church, which you would think did all things in great candour and ingenuity: And yet in that very Sermon reporteth forged lies againſt eminent men, continuing the ſame bitterneſs in Conc. 10, 11, 12. as if his tongue were ſet on fire from hell. But there are two famous places in the Scripture, which may abundantly confirm us of the deceivable and falſe wayes in the Romane Church. The firſt is, 1 Tim. 4. 2. where they are ſaid, To ſpeake lies in hypocriſie, forbidding to marry, &c. who are therefore ſaid, To have ſeducing ſpirits, yea and a conſcience ſeared with an hot iron; that is, becauſe they can ſo abominably diſſemble both with God and man. The ſecond place is, 2 Theſ. 2. 9. where the coming of that wicked one is ſaid to be after the working of Satan, with all power, and ſignes, and lying wonders, in all deceiveableneſſe of unrighteouſneſſe. Here you ſee, that fraud and impoſtures are (as it were) the true note of their falſe Church. But though this be ſo, yet they would waſh their Blackmoor skin, and charge that crime upon thoſe Churches, who departed from them. Seeing then that this couſening, deceiving way is charged mutually by all parties upon one another, with what integrity and fidelity doth it behove thoſe to walk, who are indeed the faithfull Miniſters of Chriſt? But
Thirdly, The preaching of this truth is to take off thoſe prejudices that doe too cloſely adhere even to ſuch, who are come out of that ſpiritual Babylon. 3. To take off prejudices from true believers.There is a cauſleſſe and ſinfull ſuſpition in people, that if the faithfull Paſtours in Gods Church do indeavour a Reformation from the accuſtomed ſuperſtitions, or evil and prophane diſorders, that through length of time have taken full and quiet poſſeſſion; they preſently attribute this to carnal and corrupt ends; they will not believe that theſe things are undertaken from pure and holy ends; they will not be perſwaded, that the motive to theſe things, is pure reſpect to Gods glory: but that the Miniſters of God have their carnal and ſiniſter reſpects in all this, either to get dominion, or to advance themſelves in one way or other. Now although it may not be denied, but that in peruſing of Eccleſiaſtical Hiſtory; we may obſerve that carnal intereſt, and humane reſpects were eminently dominative in Church-affairs, yet God forbid that any ſhould be given up to ſuch a temptation, as to think that there is no truth or fidelity in any. When Lot did but courteouſly and civilly reprove the Sodomites for their high impieties; ſee how wickedly they interpret this, Geneſ. 19. 9. He will needs be a judge over us. They conſtrued his endeavour againſt ſinne to be nothing but uſurpation. Thus alſo Corah and his complices accounted all that Moſes and Aaron did, tyranny and pride, Numb. 16. 5. Ye take too much upon you, ſeeing all the Congregation is holy, &c. Wherefore doe ye lift up your ſelves above the Congregation of the Lord. And we may ſee by many Apologies that Paul maketh, the Galatians and other Churches could hardly be perſwaded of his ſincerity and love to them. If then thou ſhalt once ſatisfie thy ſelf with this, that thoſe Miniſters of God, who endeavour to bring a people out of their diſorders, and to make them conformable to Scripture-directions, dare not look to themſelves herein: yea they goe againſt themſelves, and ſhew no fleſhly wiſdome at all; but rather if they conſulted with that, they would let people goe quietly in the broad way to perdition, as they have done. If (I ſay) this be once believed by thee, it will make thee with all alacrity and chearfulneſſe to go along with them, and encourage them in their work. But it is the Devil that moveth upon that unruly ſea of thy heart; he putteth thee into many vexations and commotions, whereas if the Spirit of God ſhould rebuke both Satan and thy own corruptions, thou wouldſt with clamneſſe reflect upon thy ſelf, yea reprove thy ſelfe, ſaying, Why ſhould I be offended at thoſe wayes which are for the good of my ſoule, which make to the getting of knowledge, and to the overcoming of thoſe former luſts I have been intangled with, which would have done mee no good, but have deſtroyed my ſoul?
Theſe things premiſed, let us inſtance in ſome principles of fleſhly wiſdome, that men have uſed, and doe uſe in the matters of Religion. Principles of fleſhly wiſdom. 1. To defend errours from Scripture wreſted.And
Firſt, This is the Proprium quarto modo, as it were of all heretical perſons, To cover their falſhoods with pretended Authority from the Scripture. Now this is meerly fleſhly wiſdome to regard the Scripture no further then by the words and phraſes thereof thou canſt protect thy errours. Not to go to the word of God, as that Rule by which thou wilt ſtand, or fall, to give up thy heart and ſoul, and all thy thoughts to be moulded and framed by that; but having afore-hand ſwallowed down thy corrupt tenets, then to go to Scripture, to wreſt and compell it (as it were) to ſpeak for thee. There is a great deal of fleſhly wiſdome in managing of falſe wayes, but it is never more hainous, yea and ſacrilegious, then when it doth thus prophanely and irreverently handle Scripture. If we expoſtulate with the Socinian, he will grant the Scripture words, he will tell you, he holdeth Chriſt to be a God, that by Chriſts blood we have remiſſion of ſinnes: but then come to ask him, In what ſenſe Chriſt is a God, and in what manner we have remiſſion of ſinnes by Chriſts death? then the poiſon of the Viper doth break forth. So if we contend with the Pelagian, Arminian, and others, about the injury they doe to the Grace of Chriſt, they will tell you, they are for Chriſt, they doe owne all the Texts of Scripture that ſpeak of grace. But then ask, what they mean by grace? And how farre they extend the efficacy of grace? then their deceit will appear. So that it it is true of moſt Hereticks, foreign, They ſpeake the ſame words, but doe not thinke the ſame things. Let then all fleſhly wiſdom be abhorred, whereby we goe to the Scripture onelyonly to apply the words thereof to our lies, and ſo would father them upon the Spirit of God; not that we love the purity and holineſſe of the Scriptures, but becauſe we cannot be received with any approbation, unleſſe we bring our authority, pretended at leaſt from that. Therefore it falleth out many times, as Tertullian obſerveth, When ſuch erroneous perſons can no longer hide themſelves by Scripture-words, that they directly fall to accuſe the Scripture, either to deny it to be the word of God, or debaſing of it, as but a dead letter, that ſo their corrupt hearts may be more believed, than the Scripture it ſelf.
Secondly, A ſecond principle of fleſhly wiſdome, is, To hide and conceale thoſe monſtrous births we have brought forth, or elſe ſecretly and in a clandeſtine 2. To hide our errours, or elſe ſecretly to infect others with them.manner to acquaint others with them, that ſo many weake perſons may be infected before thoſe who are able and skilfull had any opportunity to gain-ſay them. 2 Pet. 2. 1. The Apoſtle Peter ſpeaketh of ſome, Who ſhould privily bring in damnable hereſies: Privily, becauſe as the thief hateth the light, ſeeing he onelyonly comes to ſteale: ſo do thoſe who vent their falſe errours delight in ſecreſie, becauſe the light will quickly manifeſt their falſhoods. As it is with Moles, all the while they are under ground, you can hardly take them, but if once above ground, then they are preſently deſtroyed: Thus all the while errours and falſhoods creep under ground, will not come to the light, they are hardly diſcovered and ſtopped: but when once found out, then they are eaſily overcome. Now all this is but fleſhly wiſdome, to appear no where but in the dark, to be alwayes hiding our ſelves under ground. Therefore they are ſaid, 2 Tim. 3. 6. To creep into houſes, as thieves do by night; they doe all things cloſely and ſecretly, not willing to be brought to the light: Whereas we have our Saviour profeſſing the clean contrary concerning himſelf, John 18. 20. I ſpake openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jewes reſort, and in ſecret have I ſaid nothing. Thus the Miniſters of Chriſt imitate him in an open publick way. Not but that in times of perſecution, the Diſciples of Chriſt have had their private meetings, and have fled from the wrath of Magiſtrates, which the Apoſtle attributeth to the faith of the godly, not their fear, Heb. 11. 37. Only when it was a caſe of confeſſion, and their duty publickly to give teſtimony to the truths of God, then no torments could make them decline it.