Spiritual Refining, Religious treatise · Section 2 · Sermon 13
SERMON XIII.
Handling Sincerity as a Sign of Grace.
2 COR. 1. 12.
For our rejoycing is this, the teſtimony of our conſcience, that in godly ſimplicity and ſincerity, &c.
AT the eighth verſe in this Chapter, the Apoſtle beginneth a Narrative of his troubles, which he deſcribeth from the place where (in Aſia:) Some think this relates to the tumult raiſed by Demetrius againſt him, Act. 19. but it may referre to the many troubles he had ſeverally in Aſia. In the next place, theſe are amplified by the quality of them, it was a preſſure above meaſure, above ſtrength, it was not foreign, an humane temptation; It was above the ſtrength of nature, though not of grace. The heavineſſe of it is expreſſed in that it made deſpair of life, to be altogether anxious not knowing any way to eſcape, inſomuch that he had received the ſentence of death in himſelf foreign, Though ſome underſtand it of ſome anſwer to be given immediatly by God, yet Beza doth moſt probably underſtand it as an expreſſion from Malefactors who are ſentenced to die: Further the Apoſtle illuſtrateth this from the finall cauſe, which was two-fold, firſt, not to truſt in our ſelves; ſecondly, but in God which raiſeth the dead. This is a comfortable conſideration in all times of calamities, God who raiſeth the dead. In the next place he declareth his deliverance amplified partly by their praiers for him, and partly by his ſincerity towards them, ſo that in the words you have a twofold propoſition: the firſt expreſſeth Pauls carriage in the world, eſpecially in reſpect of his miniſtery, and that poſitively, then negatively; Poſitively in two emphaticall words, 1. foreign, ſimplicity, an heart that is not guileful, double, oppoſed to foreign, and foreign; 2. foreign, ſincerity, a word they ſay from the Eagle that tryeth her genuine young ones by the ſun-beams, or rather in the ſun-beams, there being both foreign, lux, or light, and by the light thereof we ſee the leaſt motes, and thus it ſignifieth a man whoſe heart being inligh…ened findeth out all the ſecret and hidden motions of ſinne, or elſe in the ſun-beams there is foreign, heat, which doth ſeparate thoſe heterogeneal things that cold had congregated, and thus it doth ſignifie an heart purged from droſſe, unmix'd with corrupt and ſinfull ends, for as Aquinas obſerveth well, the ſoul may be joyned to things more noble then it ſelf (as when ſilver is mingled with gold) and this doth not debaſe but ennoble the ſoul, for when it loveth God or is joyned to Chriſt, herein the ſoul is advanced: or ſecondly, it may be joyned to things inferiour to it, as when gold is mingled with lead, and this doth much debaſe and corrupt: now ſuch a kinde of mixture is here denyed. The Apoſtle expreſſeth his carriage negatively, when he ſaith it was not in fleſhly wiſedom; wiſedome may be called carnall or fleſhly, either originally in reſpect of the fountain whence it floweth, or efficiently becauſe it enclineth to, and produceth the works of the fleſh, or finally, becauſe it rules only for fleſhly motives, and carnall ends. The ſecond propoſition in the Text is, that this ſincere deportment of Paul in the work of his miniſtery, was a ſign unto him, a foreign, a teſtimony and witneſſe of that goodneſſe and grace which was in him, and ſo by conſequent the object of much joy and comfort to his ſoul.
Doct. That ſincerity and uprightneſſe of heart in our motives and ends, is a ſure Obſerv.and infallible ſign of our being in the ſtate of grace. To this purpoſe John alſo ſpeaks, 1 John 3. 21, 22. If our hearts condemn us not, we have boldneſſe with God.Sincerity an infallible ſign of grace.
For the opening of this point, let us conſider how unſafely it may be preſt for a ſign in ſome particulars, and then wherein the nature of it lyeth.
Firſt, It is unwarrantably preſt when uprightneſſe is urged to the excluſion of all 1. How Sincerity may be unſafely preſt as a ſign by an ill managing it on the right hand.respect unto any reward. For thus ſome do teach, Unleſſe thou love God for himſelf, ſo that thou lookeſt neither at heaven or hell, unleſſe in thy humiliation for ſinne thou art ſo farre debaſed as to be willing to be damned, thy heart is not right. Hence I have read of one who paſſionately wiſhed, there were neither heaven or hell, that ſo the party might know whether there was love to God purely, becauſe of God. Whereupon many godly people are much troubled, and think the ſerving of God with eye to our ſalvation, is nothing but unlawfull ſelf-love. But the preſſing of uprightneſſe to ſuch a ſtrain and meaſure is unlawfull and uncomfortable.
1. Becauſe the Scripture propounds heaven and ſalvation as a motive to obey We may eye the recompence of reward as a motive to Holineſſe.him, now no Scripture-motive can draw out any unlawfull affection, and whatſoever Gods Word requireth, the Spirit of God worketh in the heart of beleevers, which could not be if this deſire of ſalvation be a ſinne: therefore we reade of Moſes, yea, and Chriſt himſelf, that they had an eye (yea, a ſixed, conſtant eye, and firm, as the word ſignifieth) upon the reward: yet theſe cannot be denied to have upright hearts, all amor mercedis is not amor mercenarius: let not therefore the people of God condemn themſelves for hypocrites, becauſe of ſuch affections. It is true there is in the people of God an ingenuous and ſupernaturall principle, whereby they love God, and holy things, becauſe of the excellency of them: Even as a carnall man loveth ſinne, becauſe of the ſuteableneſſe of it with his own heart, but yet this is not excluſive of the love of our own happineſſe: ſome make Gods glory and our happineſſe, to differ as the ſupreme and ſubordinate ends, ſome as coordinate end… only; but to be ſure, God hath ſo infallibly conjoyned them together, that one cannot be without the other.
2. It's uncomfortable, becauſe it putteth a man upon the ſearching and finding out that which is impoſſible, for how canſt thou ever come to know whether thou couldeſt be content to love God and ſerve him, if there were no heaven? Thou maiſt make metaphyſicall abſtractions about theſe things, but there can never be any reall ſeparation of one from the other, and therefore it is impoſſible to know what thy heart would do in ſuch caſes. It is true, Paul Rom. 9. uſeth an hyperbolicall expreſſion, I could wiſh to be an Anathema for my brethrens ſake, that is, to be ſeparated from Chriſt, and all communion with his priviledges, that ſo the Jews might be ſaved, for the ſaving of all them might ſeem to make more for Gods glory then the ſalvation of one man; but the Apoſtle ſpeaks not abſolutely I do wiſh, but I could wiſh, viz. if it were poſſible, or if it were lawfull; and in this he doth declare the vehemency of his love toward them. It is therefore good both for Miniſters and people to be wary, that they lay no ſnares upon others or themſelves in this point.
Secondly, This ſign of uprightneſſe may be preſt unſafely when it is understood of ſuch a perfect uprightneſſe that hath no deceit or falſhood at all joyned with it: but 2.as other graces are but in part, we know in part, we love in part, ſo we are ſincere and upright in part. David though noted for ſincerity, and a man after Gods own heart, yet cryeth out, Pſal 19. Who can underſtand his error? There is more hypocriſie, ſelf-ends in thee, then thou doſt perceive, although there is ſo much diſcovered in thee as to make thee humble, and to truſt in Chriſt only; and Davids failing in ſincerity made him ſo cry out Pſal. 51. for truth in the inward parts, expect not therefore to finde thy heart freed from all guile and carnal reſpects thruſting of thee, and ſtirring in thee, more then from the reliques of other ſinnes that ſtill cleave cloſe to thee. This is to manage the ſign of integrity ill on the right hand. Then on the left; We may abuſe this ſign by going too low, and that may be theſe waies.
Firſt, When we take ſincerity for quietneſſe of conſcience, that it doth not accuſe. 1. How Sincerity may be unſafely uſed as a ſign by the ill managing of it on the left hand.Thus civill and formall men not being inlightned out of Gods Word, clear themſelves, think their hearts and intentions good, when if they did throughly know themſelves, they would be amazed. Thus Paul alſo, who ſaid he walked with a good conſcience, his conſcience was good in that it was quiet, it did not check him, whenas if truly informed out of Gods Word, it would have given him as ſad buffetings as thoſe of Satans: In this ſenſe ſome of late have excuſed an heretick, that is willing to loſe all temporall advantages for his conſcience ſake, yea, to die in the moſt exquiſite way of …ments rather then to forſake their judgement: how can theſe be judged any other (ſay they) then ſincere upright men? But it is good to obſerve that then only may our hearts be ſaid to be upright in a g… manner, when they are according to Gods Word, which is the rule of uprightneſſe. Therefore if a man be now ſo fully perſwaded of an hereſie, that it is the truth of God, and take up his croſſe and follow this errour, yet his heart cannot be called upright, for that is right which is according to the rule, to the meaſure which is the Scriptures. We grant therefore, that a Papiſt, a Socinian, or Arminian, may for his conſcience ſake endure joyfully the ſpoiling of his goods, refuſe all earthly advantages that would thruſt him againſt this, and thereupon finde incredible joy and peace in his ſoul, yet for all this, this man cannot be ſaid to have an upright heart, becauſe there wants true light within, and if the eye be dark, the whole body is dark alſo. In theſe times therefore it is good to have it preſſed again and again, that in matters of opinions and doctrines a man may have a great deal of eaſe and comfort, and yet be in a very falſe way, and though ſuch a man be not an hypocrite in a groſſe ſenſe, he doth not walk againſt the checks of his conſcience, yet he is an hypocrite in a more refined ſenſe, as hypocriſie is oppoſite to that which is true, and unfeigned: As we ſay a man doth many times lye, mendacium dicere, tell that which is falſe (a ſin prohibited) when yet he doth not mentiri, go againſt his minde, or the light thereof. Therefore the conſcience of every heretique, while under the ſaddeſt calamities for his opinion, is polluted and unclean.
Secondly, We abuſe this in going too low, when we limit ſincerity to one particular 2.fact, or to ſome particular paſſages only: For now even a naturall man, though not regenerated, may do ſome things in a naturall integrity and uprightneſſe of his heart. Thus Abimelech Gen. 20. 5. ſaid concerning Sarah, In the integrity of my heart, and innocency of my hands have I done this. Thus ſome take that U…iah whom the Prophet Eſay called to be a faithfull witneſſe unto him, to be the ſame with that Uriah the groſſe idolater, who brought in the Altar of Damaſcus: If ſo, then as to that particular reſpect he was an intire man; Indeed no man is ſo to judge of himſelf by any particular time, but the conſtant courſe of his life is to be regarded. Hence a godly man is ſaid to walk in the waies of uprightneſſe; It is walking, and it is a way.
Thirdly, We then alſo go too low when we judge of ſincerity by the proxime and 3.immediate ends of actions, not at all attending to the principall and main; Whatſoever ye do, do all to the glory of God. Every gracious action comes from God originally, and tends to him finally, now a man may do many glorious and good actions, and that with reference unfeignedly to the immediate ends, yet ſhoot not ſo farre as the utmoſt white and mark of all, which is Gods glory: Take many Heathens for example, Ariſtides, Caio, Themiſtocl…s, and divers others, who did many good things unfeignedly for the common-wealth; they ſought not wealth, neither did they inrich themſelves, but the publique good was their end, they went no higher; now as a naturall conſcience may much di…qu…et and accuſe a man, witneſſe many heathens, ſo it may alſo if obeyed give great comfort and content, as ſome of the Heathens alſo had, but it is not enough to make an action ſupernaturally good, to referre it to its proxime end, but it muſt be to the chiefeſt.
In the next place, let us conſider what this uprightneſſe is, and ſo wherein it is a ſign.
And 1. There is no ſincerity, but where there is a full and powerfull change of the whoſe man by the grace of God. For every mans heart is naturally full of 1. What uprightneſſe is, and wherein it is a ſign. There muſt be a change of the whole man where there is Sincerity.guile, and doth uti not frui Deo, referre God to humane ends and himſelf, but not himſelf and all his ends to God, Omnes homines ſunt latrones & quotidiè latrocinantur gloriam Dei: It was a ſaying of one which Caſſianus doth much approve: The heart of a man naturally is ſaid to be deceitfull above all things, who can know it? There is no truth, no integrity, till God hath changed it. It is as Tertullian ſaid of the Peacock, verſicolor, multicolor, ſemper idem & nunquam idem. If therefore thou wouldeſt have a plain and even heart, deſire it may be poliſhed by grace, for till this be, a man makes himſelf the center, and all lines to meet in him, but this is inward, and ſo cannot be perceived but by the motions and actions which flow therefrom; As Lazarus perceived he had life, not by the principle of life put in to him, but by the effects thereof: and Saul perceived he had another ſpirit by the operations that did flow from it: ſo in converſion a man doth not perceive the immediate habits and principles of grace, but by the effects and fruits of them he comes to know he hath ſuch.
2. Uprightneſſe is a ſign and then acknowledged to be ſincerity, when we do any good duty becauſe God commands. As in matters of faith, then we properly produce 2. Uprightneſſe is a ſign when we do any good duty becauſe God commands.a divine act, when we beleeve quia ipſe dixit, becauſe God hath commanded it: ſo then is it properly upright obedience when it is quia ipſe voluit, becauſe he willeth and commands it. A man may obey a command becauſe thoſe actions may conſiſt with ſome carnall ends, but to do it becauſe of Gods ſoveraignty, this is acceptable. Hence Saul for that act of diſobedience, though he pleaded carnall pretences, yet was judged to commit a ſinne as hainous as witchcraft. Adams ſin was to be aggravated from this, in that it was expreſly diſobedience; for there being no other ground of the command, then Gods will to command, it was bonum quia mandatum, not mandatum quia bonum; hence his ſinne was in a high manner diſobedience. Do not therefore this or that, becauſe this will agree with thy ends, this will ſtand with thy luſt, but do it becauſe God hath required it.
3. Uprightneſſe is ſeen in the univerſality of obedience; We do not pick or chooſe, but becauſe God commands all, therefore we obey all: do that which croſſeth us, 3. Sincerity is ſeen in the univerſality of obedience.which is troubleſome unto our fleſh, which is ſelf-denying, as well as thoſe things that do not ſo much offend us. The Apoſtle Jam. 2. urgeth this argument, He that ſaid Thou ſhalt not ſtea…, ſaid alſo Thou ſhalt not commit adult…ry. Aquatenus ad omne valet conſequentia, to obey any commandment becauſe it is Gods will, doth incline a man to obey every commandment, becauſe it hath the ſame ſuperſcription; Herod did many things, but not all things, therefore not any thing upon a right ground: Ariſtotle uſeth the firſt word foreign frequently for that which is oppoſite to foreign ſecundum quid. Thus ſaith he, a blackamore though he hath white teeth, yet cannot be called white foreign, becauſe it is in ſome reſpect only, ſo neither may a man be called ſincere that hath only partiall obedience.
4. Then is uprightneſſe a true ſign when the motives of all our actions are pure and 4. And when the motives of all our actions are pure and heavenly.heavenly; when all is done becauſe of the glory of God, or for ſuch motives that Gods word doth require: The Phariſees how glorious in praiers, faſtings and alms, yet all they did was foreign to be on a Theater and admired by others applauſe: This is penetrating and diſcovers thouſands of hypocrites: Jehu, who more zealous then he? who more active in reformation? yet it was not Gods glory he a…med at, but his own greatneſſe. Mundus cadaver eſt, & petentes eum ſunt canes, ſaith the Arabick Proverb, The world is a carcaſſe, and thoſe that hunt after it are dogs; Oh how few then are Chriſts ſheep, who are guided by direct and ſincere motives, following Chriſt becauſe of his precious ointment. All glorious actions without pure ends, are like ſweet herbs upon a noiſome dunghill.
5. Uprightneſſe is when a man is very diligent and conſcientious in internall duties 5. Sincerity ſhews it ſelf by being conſcientious &c.or ſecret, to perform them, and in spirituall or heart, ſins and ſecret lusts to avoid them; God is a spirit, and Ioh. 4. he ſeeketh ſuch that worſhip him in truth and spirit; and Paul expreſſeth himſelf thus, whom I ſerve in my spirit: The Phariſees (who were ſo often upbraided with their hypocriſie) were diligent in external obedience, when their inward vitals were wholly corrupt and rotten: Our Saviour directs us to private duties in a moſt ſecret manner, with this encouragement, He that ſeeth in ſecret will reward openly: obſerve then how carefull thou art about the frame of thy heart, whether that be prepared and fitted with the graces of Gods Spirit; ſee how thou art in thoſe things which none but God knoweth, and this will be a true touch-ſtone: Joſeph made a notable diſcovery of his integrity when he ſaid, how can I do this and ſin against God? no ſecrecy or privacy could intice him. Therefore conſider, that howſoever men know thee not, yet God knoweth thee; walk before me and be perfect, ſaith God to Abraham; eying of God ſheweth ſincerity.
6. Uprightneſs is a ſign when a man doth zealouſly ſet againſt thoſe ſins that he moſt 6. And when a man zealouſly ſets himſelf againſt thoſe ſins he is moſt inclined unto.inclineth to, either through outward or inward temptations, and hateth ſin moſt in himſelf, and in thoſe that are neareſt to him; as a man hateth a toad moſt in his own boſome. David profeſſed he kept himſelf from his iniquity: Hypocriſie hath commonly ſome Dalilah, ſome wolf or other in its breaſt, to whoſe ſheaf (as it were) all other ſins muſt make their ſheaves to bow. This is the good old mark that godly Divines in former ages did ſo much preſſe, and you ſhall ſee when all falſe doctrines and corrupt notions go out in a ſtink, ſuch truths as theſe will be precious with the godly; Our Saviour in nothing more diſcovered the hypocriſie of the Phariſees, then that they were not ſenſible of their own ſinfulneſſe, they judged others, but underſtood not how noiſome they themſelves were: You are they which juſtifie your ſelves, but what is highly eſteemed before men, is abomination before God; ſee therefore how lothſome and abominable thy own ſinnes, thy family ſinnes are unto thee.
7. Uprightneſſe is ſeen in taking thoſe waies and uſing thoſe means only God hath 7. And in taking thoſe waies and uſing thoſe means only which God appoints.appointed for the obtaining of lawfull ends: Many times lawfull means are not ſo viſibly advantagious, as ſhifts and carnall projects are, we ſee how Jacob got the bleſſing by fraud; David often became guilty of that deceitfulneſs and guil, which he ſo much in his Pſalms complaineth of in others, and ſo farre as they engaged in unlawfull waies, ſo farre hypocriſie acted in them; They did not truſt in God, neither beleeve in him for the accompliſhment of his own promiſe. But this is a groſſe miſtake of fleſh and bloud, for Gods means only brings about Gods ends in a mercy. When by unlawfull or unwarrantable waies we get any thing, it is as the Eagle got a coal from the ſacrifice, ſhe carrieth it to her neſt, and ſetteth all on fire, Jonah 3. They that ſeek to lying vanities forſake their own mercy. Hence it is that ſo many promiſes are made to the upright man, eſpecially in the Proverbs, that his integrity ſhall preſerve him, becauſe in outward probabilities he is moſt likely to be undone.
8. Uprightnes is ſeen not only when we have respect to all Gods Commandments, but 8. Uprightneſs is ſeen when we reſpect all Gods Commandments in that due order as he commands.when we have it in that due order and respect, as God commandeth. The duties of the firſt table before the ſecond, the Commandements of greater duties above thoſe of leſſe duties: As in faith there are fundamentals abſolutely neceſſary to ſalvation, and praeter or circa fundamentals, ſo in obedience there is that which is wholly neceſſary for every one to have, and thoſe things which in ſome reſpect come only to be ſo. The Phariſees hypocriſie was made manifeſt in that they tythed mint and cummin, but neglected righteouſneſſe and judgement. Many times it fals out, that where men are diligent where they ought not to be, there they are negligent where they ſhould not be. As Melancthon ſharply reproved the Italians, Vos Itali Deum vultis eſſe in p…ne, quando non creditis eum eſſe in coelis; Ye Italians will beleeve God to be in the bread, when ye do not beleeve there is a God in heaven. Therefore obſerve the graduall difference God appointed concerning duties.
Uſe, To diſcover the p…city of thoſe that are in the ſtate of grace. If uprightneſſe Uſe;and ſincerity thus in all our ends and means be an inſeparable ſign of grace, may we not cry out with the Pſalmiſt, help Lord for the upright man is periſhed out of the earth: And in what age may the abſence of it be more deplored then now, when Parties, Factions, Intereſts, have devoured and eaten up ſincerity? But as the body is a carkaſſe without the ſoul, ſo is all religion without integrity. It is a blazing Starre though it make a great luſtre for the time, yet it ends at laſt in noiſome vapours. This was a comfort to Hezekiah in his ſad diſtreſſe, That he had walked before God, with an upright and perfect heart. He that walketh uprightly walketh ſafely. He that liveth uprightly, and dieth uprightly, liveth and dieth ſafely. This is acceptable even where many failings are, and where this is abſent, the moſt perfect Sacrifices are rejected.