Commentary on 2 Corinthians 1, Commentary · Commentary on verse 17
VERSE XVII.
When I therefore was thus minded (to come unto you) did I use lightnesse? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay?
THe Apostle still goes on to prevent scandal: Wo to the world, because of offences, saith our blessed Saviour; especially offences taken: because our nature is so corrupt, that it is subject to take offence where none is given: it will pick quarrels enough to go to hell. Proud men that have only nature in them, they will not be damned without reason. Tush, I had been good, say they, but for such and such. Now S. Paul was a man much exercised with the crosse, he wipes away scandal from that (as we heard) in the first part of the Chapter, he saith, As his crosses for Christ abounded, so his comforts in Christ abounded, he lost nothing by it,
Again, they took offence that he promised to come to them, and did not; especially some that were not well-willers to him: therefore he labours to satisfie that.
And first, that he might the better satisfie them that he was no inconstant man, no unsettled man, he premiseth a description of his own disposition, and course of life, he appeals to his own conscience, This is our rejoycing, the testimony of our conscience, &c.
And then he appeales to their conscience. A manifest note of a man confident, that dares appeal to his own conscience, and to the conscience of another. Obnoxious men are alwaies afraid, not only of their own conscience, (lest it should tell them that which they would be loath to hear,) but they are afraid of the consciences of others likewise. Saint Paul appeals to their conscience, I write no other things then what you read and acknowledge, &c.
And so he comes more directly to satisfie their suspition of him for his not coming to them. In this Verse he labours to remove their false imputation, When I was thus minded to come unto you, did I use lightnesse?
Wherein you have S. Paul's purgation of himself: here is a prevention of an Objection of suspition, that the flesh will move in them that have doubtful suspitious minds. Why; if you intended to come, why did you not? Saith he, When I was thus minded, did I use lightnesse? First, Observe hence in general, That
Men are wondrous prone to jealousie and suspition.Observ. Men prone to suspition.
It is the state of Gods Children here in this world to have suspitions raised of them; they are obnoxious to slanders, and imputations, and they are forced to their apologies. Men are prone to suspition, yea, and good men too: as here, they took his not coming in the worst part, by the wrong handle.
That is suspition, when there are two handles of a thing, two apprehensions Suspition what.of a thing, and there is a pronenesse in the mind to the worst part; to take things in an ill sense. They might have construed it many wayes better then thus: but they thought the worst of him; he is light in his promises, he will say, and unsay again: he is off and on. This is in natural men, yea, in Christians; as far forth as they have old Adam in them, they are prone to suspition.
Whence is this?Whence it is.
Partly out of the poyson and malice of mans nature in many, esteeming 1. From guilt.others by themselves: for the worst natures are alway most suspicious, out of a privity of their own indisposition in themselves: usually those that deserve worst, are most jealous, because there is most cause. Conscience of a mans own imperfections and weaknesse makes him think others to be as he himself is.
And again, there is envy in mans nature toward excellent persons especially. 2. Envy.The malice of mans nature cannot abide eminency in others: The false Teachers among the Corinthians they saw that Paul stood in their light, therefore they labour to eclipse and obscure him all they could. Hence it is, that men are willing to entertain willingly any suspition: For not being willing out of basenesse to rise to their greatnesse and excellency, they labour to bring them down by their suspition to their basenesse, and meannesse, that all may be ill alike. Therefore basenesse is subject to suspition, and the fruit of suspition, that is, slander: to take every thing in suspition, and to utter it in words: because they would have men of eminency brought down to their meannesse: and if they cannot do it indeed, they will bring them by reports as low as they can, that they speak, and unspeak, and are inconstant as other men. There are many causes of this; and therefore S. Paul seeing the basenesse of it, he stands the more upon it.
How shall we arm our selves against this suspition, and the fruit of it? Quest.how shall we carry our selves against this disposition of men among whom we live?
I answer briefly: First, labour for innocency, that if they will speak maliciously, Answ. How to arm against suspition.yet they may speak falsly. Saith S. Ambrose, Et nobis malus, &c. Our care must be that no man speak ill of us without a lie: let us live so, that no man may believe them: labour for innocency therefore; but that 1. By Innocency.will not do.
Therefore Patience in the next place: for innocency could not fence 2. Patience.Christ himself, who was Innocency cloathed with our flesh: if innocency will not prevail to make men hold their tongue from speaking their suspitious minds; then labour for Patience.
But that will not do neither, but men go on still; then Prayer, that was 3. Prayer.Davids course: that God would defend our innocency, and take our cause into his hands, and bring forth our innocency as the light, to judge for us.
And when nothing else will serve the turn, neither Innocency, nor Patience, 4. Apology.&c. then just Apology, and defence, as we see the Apostle doth here defend himself: For it is not for publick persons to dissemble slanders; and especially for them not to suffer ill suspitions to rest in the hearts of those that are under them. Therefore the Apostle is enforced through Christian prudence to his Apology, to wipe away the imputation; When I was thus minded, did I use lightnesse, saith he? This I Observe in general.
Now because suspition is a doubtful thing, it is either good or evil; how Quest.shall we know when suspition is naught, and evil?
First of all, when it is out of misconstruction; when it is from weak Answ. Suspition when evill.grounds, or doubtful grounds, then it is ill for the ground.
Or it is ill likewise when it ill affects, and swayes, and disposeth the 1.mind: if it dispose the affections to malice, to the suppression of love; if 2.it discover it self to come to slander. As here in this place, they thought presently it was lightnesse in him; here was a misconstruction, here was a false ground. What did this incline them to do? From inconstancy presently they flye to his disposition, from suspition to slander his disposition. They enter into Gods Throne: his purposes, and projects certainly they were naught. Carnal proud man will enter into Gods Throne, and judge a mans thoughts, and purposes, and intentions. Then a man may know his suspition is not right, when it enters too deep, when it riseth from false grounds, from suspitious grounds; and brings men from actions, to go to the disposition; Did I use lightnesse? or the things that I purpose, do I purpose according to the flesh? that is, Carnally, as they thought: this entred to his disposition.
Then again, when it stirres us up to speak in slander, when we speak without cause or ground. Then when it inclines a man from an errour in one 3.thing, to go to the habitual disposition in all things. As here now, because in one thing the Apostle was inconstant, and did not come to them, they went to his habitual disposition in all things. Nay, you may see what he is, you see what we are like to have from him in other things, he doth but purpose things according to the flesh; he hath his own aimes I warrant you. So when from one thing we presently judge that he purposeth other things according to the flesh, that is a bad suspition: when a man goes from one thing, to the habitual disposition.
When I was thus minded, did I use lightnesse?
The more to convince them of their suspition, and hard surmises, he cites them, and propounds as it were interrogatories to them; I pray answer me; saith he; When I was thus minded, did I use lightnesse? as you imagine? Or the things that I purpose, do I purpose according to the flesh? &c. After he had cleared his purpose before, and cleared his conscience, now he comes to propound it to their conscience: because he would have them to think; that if he were such a man as he shewed himself before, that he had a good conscience in all things, and a good affection to them, that they should not have had a misconstruction of that particular failing, that he came not to them when he purposed: for particular actions must be construed according to a mans habitual carriage, and affection. You see how I have laboured in all things to have a good conscience; and for you, you acknowledge that I purposed to come to you: therefore you should construe my actions according to that intention. Now having cleared my disposition, and intention to you; you see your errour in misconstruing my not coming to you: So he comes to it in good season after he had freed himself to them.
When I was thus minded, did I use lightnesse? &c.
These things he declines,
Lightnesse, or Inconstancy.
Purposing, or Deliberating according to the flesh.
And then inconstancy in his speeches, that they should be yea, yea, nay, nay.
The Point that I Observe from the first concerning Lightnesse, is, That
Every Christian, especially Ministers and publick men should labour by all means Doctr. Publick men to avoid the imputation of lightnesse.to avoid the just imputation of lightnesse, and inconstancy.
The imputation of Lightnesse is especially to be avoided of those that are in place. Lightnesse and inconstancy, what is that? when a man hath not pitched his resolutions and purposes to one thing; when a man doth not stand in his purposes.
Now a man must avoid imputations of lightnesse, especially persons of quality.
Why?
(Not to speak all that might be said in the Point) Especially for this Reason. To preserve Authority.end, to preserve authority. Authority is that that furnisheth a man in his place, in Magistracy, or Ministery wondrously to prevail, to do good. I take not authority here, for that which the King puts on them, or the chief Magistrate: but authority is that high respect that the people have of the eminency of their parts, and honesty; an impression of somewhat more then ordinary in them: this is that authority, a beam of excellency that God doth infuse, for the strengthening, and fortifying of his own Ordinance: what reason is there else that a thousand should be subject to one man? but that God doth put a Majesty upon his own Ordinance, and upon the persons in it; and this respect to it must be maintained, by a uniform constant carriage. Now when people shall see, that they are as in their place, so in their disposition, great, and serious, and weighty, and firm in their resolutions, that they may build on them, and know where to have them (as we say) it breeds authority, and maintains authority: For then what they say is regarded, and how their affections stand: if it be love, it is much sought after; if displeasure, it is much feared: for they are men of a fixed disposition, it gains wondrous respect.
Let men be never so great, if they be such as S. Paul here declines from himself, that they use lightnesse, they lose their authority. Authority is the special help that Governours have to rule, and that Ministers have to prevail: now, nothing weakens esteem and authority more, then when men are tossed between the waves of contrary affections: when men are such as we know not where to have them, as we say, off, and on; fast, and loose: one while fitting, another, standing: no man will build on them, or much regard their love, or hatred.
Now you know Authority is a beam of Majesty, and God hath put it upon Magistrates above others; and imprinted likewise the respect of it in the peoples hearts, to maintain the World, the pillars of the earth will shake else, as the Psalmist saith. What would become of the Pillars of Government, if it were not for Authority in them that are above, and respect of that Authority, an impression of it in them that are under.
Now there are many grounds of Authority, as successe, when God blesseth them with it wonderfully to admiration; and good parts, &c. but one main Ground of Authority is Constancy, and firmnesse: this raiseth a high respect in the hearts of the people.
I will not multiply reasons why those that are in place should avoid the imputation of lightnesse. Ministers especially should take heed of it; because they are Ministers of Gods truth: and if they take not heed of it, people will be ready to go from their moral civil carriage, to their doctrine; and think there is an uncertainty in that they speak, because they do not regard what they say.
But let me adde this by the way, Mater erroris similitudo, Likenesse is the mother of errour: so there is somewhat like Constancy in Governours, Obstinacy like Constancy.and others, when they are nothing lesse, but meerly refractory, and obstinate: to maintain the reputation of constancy, they will run into the fault of wilfulnesse. Such as are subject that way, had need of strong wits to rule their strong wills, to guide them, or else wo be to those that have to deal with them: that I thought good to adde, left we mistake.
We should all labour to avoid inconstancy and lightnesse in our resolutions, in our purposes, and affections.
If we ought to avoid it, how shall we come to know it? what is the ground of lightnesse?
The grounds are many. Sometimes from the temper of the body: some are of a moveable temper, of a moveable, quick spirit, that they cannot Grounds of lightnesse, and inconstancy.out of their constitution fix long, except they set weights upon nature. I am by disposition thus; but my resolution shall be otherwise: as where 1. Temper of body.Grace and wisdome is, it will fix the temper, and fix the resolution, and the thoughts. This I could not do, if I should yield to my own disposition; but this I will do, and I should do: there are many resolutions, as in the younger sort, and some out of their very temper are more fixed, and resolved.
But now consider it as it is in Religion, Lightnesse comes out of the disposition 2. From the disposition of the mind.of the mind.
Inconsideration oft-times is the ground, when we do not see the circumstances of a thing that we promise, or purpose. You know there is nothing 1. Inconsideration.comes to action, but it is beset with circumstances; there are advantages of it, and there are stops, and hinderances of it, somewhat may fall out: Every thing that comes to action is besieged with circumstances: circumstances you know have their name of standing about a businesse, about a thing: now when the things that are about, the impediments, and the hindrances, and lets are not weighed, a rash man sees not the things, he considers not the things that he enters upon: he resolves without considering the circumstances that beset the thing: he never considers what oppositions he may meet with, or what advantages there be which perhaps he neglects: but he thinks of the thing, it is good, and suitable to his purpose: he resolves, and never considers the circumstances about a thing, but runs on in confidence of his own wit, and parts, and thinks to rule all by the strength of his wit; not foreseeing, not casting in his mind, to prevent before-hand what may fall out. It is just with God to shame such men; frustration of their purposes, it is a just reward of their folly. Therefore we should take heed of Inconsideration, and have our eyes in our heads, to set the soul to foresee what possibility there is of the businesse, and what may fall out: this is the right way, if we would avoid imputation of lightnesse.
Again, another ground of lightnesse, and of that decay in authority and 2. Passion.respect that comes from it, is the passion of men: therefore they are light; they are carried with the hurry, and wind of their passion. And Satan joynes with passion. A passionate man is subject to Satan more then a man that is led by reason, or with grace. For that is a beam of God; even reason it self, judgment, it is an excellent thing, and it prevents many temptations.
Give not way to passion, for those are unreasonable things. As we see Saul in his passion, Satan, the evill spirit mingled with his passion of anger. So let men be in any passion, over-joy, or be over-angry; let them give the rains to unruly passion, and they give advantage to Satan, that we cannot settle our soules in any good resolution.
Again, in the things themselves; there is cause of lightnesse and inconstancy, from the nature of the things, and then it is not so great a fault to change; then it is not properly inconstancy: but it is inconstancy, when the things are mutable, and variable, and we do not think of it as we should.
Now the things of this life are variable, and uncertain: the event of things in this life is wondrous variable. Grace, and glory, they are certain things, and the way that God directs us to heaven, they are certain promises, and certain grounds: but the things of this life are subject to much change. God takes a great deal of liberty in altering things in this world, they fall out divers wayes.
But now therefore we must take heed that we take not inconstancy for Inconstancy mistaken.that which is not. Every change of opinion and purpose is not lightnesse. It is not inconstancy for a man to change his mind and purpose, when it is from the things. Men are men, and the things that we deal with in the world are subject to variety, and inconstancy; and for a man to alter according to the variety of things, it argues no inconstancy, if the aime be good.
As for example; a Mariner, a Sea-man, he is not inconstant, when Simile.one time he strikes sayl, another time he hoyseth up sayl; when he makes indentures, and goes with a side wind, he goes on his way, and his aime is still to come to the Haven: he is not inconstant, because he changeth not his starre; he alway aimes at the right starre, and to his compasse, and card that he sayles by. He varies not from his rule: he varies from the things, because the winds and the Seas vary, because he deals with variable objects; the things vary, but he doth not vary: he comes to his project, to the Haven; and hath his direction from the North-Pole, &c.
So the Husbandman, sometimes he sowes, sometimes he barrowes, sometimes he reapes, is he inconstant, and varies? No, the matter about which he is varieus. So, in Governours sometimes they do this, and sometimes that, they are about variable matters, yet here is no variablenesse, nor lightnesse of disposition; because they deal with mutable; with variable objects.
So God in managing his Churches affaires, in his dispensation in that point: you see he used one dispensation before Christ, and another since Christ. God changeth not, but the times are changed. In the Infancy of the Church, one dispensation was requisite, and now another. Therefore it is not inconstancy for a man to change on good ground; or when the things themselves change
Therefore this should have made them thought well of S. Paul, his affection was not changed to them, but the businesse was changed, as we shall see after; other things let him. So, a good man, his honest' resolution should not change; his aime to serve God, and his Countrey, and to deserve well of mankind, this should be constant: but the manner how, the circumstance of time, and place, and ordering of these things, they are variable. They do not change, but maintain their constancy and resolution, in the variety of occasions that fall out: for we cannot frame our life otherwise then it is, to be unvariable. When a man is guided by a certain principle; though the things of this life be uncertain, and he vary sometimes according to his principle, and aime, and end, yet it is no inconstancy. And it will excuse a mans conscience exceedingly, when his aime is good, and the rules and principles he goes by are good, and honest, if things fall out otherwise then he aimes at, though there be a change of his course; because his heart tells him, his rules, and his purposes were good.
One other main cause of lightnesse, and sinful inconstancy, it is irreligion; casting our selves upon future things, without a dependance on Divine 5. Want of dependance on God.providence. An Atheistical independance when we project things to come, and never call upon God to assist us, and never have divine reservations as we should have, but boast, This I will do: and sometimes negatively, This I will not do, I have time enough to do it, as if we had future times at our command. Saint James excellently taxeth such people, Jam: 4. 13. Go to now, you that say, To day, and to morrow we will go to such a City, and buy and sell, and get gain. Go to now: see here how he shames them by a kind of ironical permission. Go to now; you will do great matters: whereas (saith he) you know not what shall be to morrow. God that hath given us the time present to repent in, and to do good, the time to come he hath reserved in his own power: we know not what shall be to morrow.
Where he shewes the ground of this Atheisme, and rushing upon businesse without dependance; they forget the condition of this life, that it is a vapour. What is your life? it is even a vapour that appeareth for a little while, and then vanisheth away. Your life is inconstant, God is the Lord of your purposes: he is the Lord of your life, and of all opportunities and circumstances. Your life is but a vapour: here all things fall under his providence, and guidance. You consider not this, and therefore you project so for the time to come: What is your life? it is even a vapour, &c.
Then he comes to direct them how they should entertain resolutions for the time to come, Ye ought to say, If the Lord will: or if we live, we will do this and that. If the Lord will, in whose power are our intentions, and resolutions, and affections: he guides the inward man, and all the things in the world, to the falling of a hair from our head, to the falling of a Sparrow to the ground, even the least things; you should say thus.
And he calls it, vain boasting: what makes God confound insolent attempts? as indeed he triumphs over insolent attempts of Kings, and Captains, or whatsoever, that set up great businesse in high conceits, they will do this, and that. Saith S. James, You rejoyce in your boasting: they boast they will do this and that, that makes God confound them so, because they will be gods to themselves. Man is a dependant creature, every thing is Gods, and we are dependant, In him we live, and move, and have our being.
Man being a dependant creature, yet he resolves to do this and that, as if he had the guidance of his own thoughts and purposes: this provokes God to jealousie when he makes himself a god, and sets not God before him in his actions; he sets upon things without dependance, without prayer, or reservation, if God permit this; because God rejoyceth to confound these bold attempts, therefore they never thrive in such attempts.
Therefore a true Christians joynes modesty for the time to come; he Christians modest for the future.will attempt nothing but what he may expect to have Gods protection in: he that thinks God may crosse him, will do nothing ill that he feares God will crosse him in, he will be modest. The best Christians are the modestest, they consider the uncertainty of the things of this life, and the weaknesse of man in foreseeing things, they see a dependance of all things on the Majestie of God even to the least things; that he guides things that are most casual: and that he rules even the hearts of Princes, as Solomon saith, as the rivers of water; they are guided by him, they are in his hand: hereupon a wise Christian becomes modest for the time to come in his resolutions: he undertakes all with a holy dependance on God; if God will, and if God permit: he will undertake nothing for the time to come, but with warrant, that he may without tempting of God look for his assistance: for to go to God to blesse us in ill projects, is to make God the Patron of that which is bad, which is contrary to his nature. Therefore he learns to depend upon God for the time to come, and will entertain, or enter upon no businesse, but such as he may safely without tempting of God …epend upon him for his assistance: this is the disposition of a modest Christian.
You see in Psal. 2. how the Psalmist there insults over those that threaten to do this and that: Why do the Heathen rage? and the people imagine a vain thing, &c. against the Lord, and against his anointed? As if they would swallow up the Church, and Christ the anointed: why do they do this, and that? God that sits in heaven, he laughes them to scorn. You see the grounds of lightnesse, so far forth as is needful. I will name no more.
The way to prevent it may be in observing these grounds of constancy; Remedies against lightnesse.Especially this:
Stablish your thoughts with counsel, for the time to come: consult, go not rashly, and headlong about matters. It is not with our common life 1. Deliberation,as with those that run in a race; for their swiftnesse gets all: but in matters of government in Common-Wealth, there the most staid get all: those that weigh things, and then execute upon mature deliberation; that ripen things first, and go not rawly, and indeliberately about it: this every man takes for granted, but it is not thought on.
Then again, labour to suppresse passion in any thing that comes from us: speak nothing in passion; for one of these things will follow: If we execute 2. Suppresse passion. Inconveniency of passion.it, we are in danger for the things in passion, and inconsiderately spoken: if not, we shall have the shame of being frustrate; we undergo the shame of lightness, that we speak that in our passion, and heat, that we retract after. One of these inconveniencies will follow; either you will do it, and then it will be dangerous: or you will not do it, and then you will be ashamed: a fit reward of rashnesse.
God gives us passions to be guided, and ruled, and not to rule us: they are good servants, and onelyonly servants that should be raised up, and stirred up onelyonly when reason, and judgment raiseth them, and not otherwise. But to go on.
Another cure of this rashnesse is holy dependance on God by prayer, and Dependance on God.by faith, to commit our wayes to him, our thoughts to him for the time to come: leave all to him, entertain nothing wherein we cannot expect his gracious assistance: the best Christian is the most dependant Christian. That is the first thing the Apostle declines.
What is the second thing?
Or the things that I purpose, do I purpose according to the flesh?
They thought he was a Politician; as this is the lot of Gods Children sometimes: if so be that God hath given them parts, either of nature, or breeding, carnal devillish men that are led altogether by plots themselves, esteem them by themselves. The things that I purpose, do I purpose according to the flesh? He propounds this interrogatory to their conscience, not idly; but he knew that they had a prejudice in them, by his corrivals, false Apostles: therefore he labours to wipe away that imputation likewise, that he did not purpose, and consult of things according to the flesh.
What is flesh here?
Flesh is the unregenerate part of man, whereof fleshly wisdome is the chief: for that guides the old man, that is the eye of old Adam. Carnall Flesh what.wisdome, it is the fleshes counsellour in all things, therefore especially he means that.
But why is it called flesh?
For many reasons: among many this is one, that the soul so far as it is Why so called.sinful, it is led with things that are fleshly, that are outward, and thereupon a man is called flesh: and the soul it self is called flesh, because it cleaves in its affections, and desires to earthly things. And because the poor understanding now, which ruled all, and should rule all, is become an underling to the carnal will, and carnal lusts; Therefore it self is called flesh likewise, The wisdome of the flesh is enmity with God. For now it is swayed even which way carnal fancy, and opinion, and the flesh lead it.
The reason is, it is betwixt God and heavenly things, and betwixt earthly things. And if it were in its right original as it came out of Gods hands, being a Spirit, it should be led by God, and by Gods Spirit, and Gods Truth; by better things then it self: (as every infirm thing is guided by that which is better then it self: as brute creatures are guided by men, and weaker persons by Magistrates that are, or should be better,) but now since the fall, without Grace renew a man, the understanding part of mans soul instead of lighting its candle from heaven, it often lights it from hell, and is ruled by Satan himself, and takes advice even from things meaner then it self, and plots, and projects altogether for things worse then it self. It was not given for that end, (God knows that give it) this soul of ours, to proul for earthly things; for the ease, and honour, and profits, and pleasures of the world. That excellent Jewel that all the world is not worth, it was not given for that end: no, it was given to attain a higher end then this world, to attain communion with God: but now since the fall it is thus with it, that it is a slave: Carnal wit is a slave to carnal will; and that carnal will is drawn by carnal affections: affections draw the will, and the will drawes the wit, and makes it plot and devise for that which it stands for; for carnall lusts and affections which whet the wit that way: therefore the whole soul is called flesh, even reason it self.
And hereupon wicked men are called the world: why the world? because Wicked men called the world.they are led with the things of the world, with the guise, and fashion of the world.
A man (in the language of the Scripture) is termed by that which he cleaves to: therefore if the heart and soul cleave to the flesh, and the things of the flesh, it is flesh; if it be led with the world, and the things of the world, it is called the world. Wicked men are the world, because the best thing in them is the love of worldly things, and their wit is for worldly things, all the inward parts of their soul are spent upon worldly things: therefore they are called flesh, and the world. And sometimes Satan himself: a man as far as he is carnal is called Satan; yea, good men: Go after me, Satan, saith Christ to Peter.
A man as far as he yields to any thing, he is named from that which he yields to: when fleshly things rule a man, he is called flesh; when worldly things rule him, profits and pleasures, a man is the world: when a man yields to Satan, he is Satan.
This should make us take heed by whom we are led, under whose government Use. Take heed by whom we are led.we come: Saith S. Paul, Do I purpose according to the flesh? that is, according to the profits, and pleasures, and honours which the flesh looks after: are those my advisers, my intelligencers, my counsellours in the things I take in hand? what may make for my honour, my pleasure, my estate, my worldly ease here? No, saith he, I purpose not according to the flesh. The rule from hence is this, That
A Christian man ought by all meanes to avoid the imputation of carnall Observ. A Christian to avoid the imputation of carnal policy.policy.
Every Christian, much more a Christian man in Authority and place, a Minister, or Magistrate, ought by all meanes to avoid it? Saint Paul here declines it, Did I purpose things according to the flesh? was I politick. I had just occasion to speak largely of it in the former Verse concerning fleshly wisdome, therefore I will speak the lesse of it now. We ought by all means to decline the imputation of it, and much more the conscience of it, then the report of it; to be holily wise, and to be accounted so too.
The reason is, It is Gods enemy, and our enemy: should a Christian consult and deliberate with his enemy? to take his enemy to be his Judge, Reason. It is Gods, and our enemy.and his friend, and counsellour? A man that hath his enemy to guide him to a place, that hath a Pirate to guide him in a Ship, how can he come to good? He that is led by the flesh he consults with his enemy, when he looks what is for his profit, or his pleasure, &c. These things we should renounce as we promised in Baptisme, when we gave our names to Christ. If we live, and deliberate according to the flesh, we shall dye, saith the Apostle peremptorily. It is a dangerous enemy, death is the issue of all the counsell of the flesh, Rom. 8.
Again, it is a secret enemy, a domestick enemy, it is in all the powers of the soul, we cannot be too jealous against it. It is a perpetual enemy that accompanies us continually, in all our consultations, in all places; in prosperity, in adversity; it hinders us from all good, it keeps us from the reformation of any thing that is ill.
If a Magistrate be suggested by any other; or by a good motion of his own, Do this, reform this; Oh I shall run my self into danger, I shall incur censure: so ill is done, and is unreformed, onelyonly by consulting with the flesh: and good is neglected, I shall be accounted an hypocrite, if I do this.
So there is flesh and blood to hinder in every good thing: the flesh will be foysting bad ends, or bad moving causes, and the flesh will be ready to keep us from reforming ill from fear of danger. And if we do ill, and be in ill, it will be ready to keep us in ill: Oh, it is time enough to repent, &c. a thousand such policies the flesh hath to keep us in ill till we be in hell it self. Who would be advised, and take counsel by such an enemy?
Therefore let us take heed; we have it in us, but let it live in us onelyonly, and not rule in us; although it will be in us as long as we live, yet let us Use. To suppresse it.not be ruled by it, let us not admit it to counsel, but suppresse it, and keep it under. Especially those that are Magistrates, that are called to publick businesse: let them not bring private respects to publick businesse, but bring publick hearts to intend the good of Religion, and of their Countrey, before any private interest whatsoever. And not consult according to the flesh; If I do this, I shall displease such and such: that is no matter. If it were not for Religion, if a man have a publick mind, such as the very Heathens had, he would lay aside base respects in publick businesse. Therefore I humbly desire such to examine deeply their intentions and purposes, what they aym at; whether to serve God, and the Church, and their Countrey, or to serve themselves: that if so be they may be safe, they care not what befall their Countrey, or Religion, or whatsoever. That is it that moves God to indignation, to crosse their intentions: for when God sees they set earth above heaven, the world present before the world to come; and the dirt of the world, base respects before those that are greater, that they invert the order of things, he crosseth them in that they aime at, because they crosse him in neglecting their duty. Therefore as we would have things succeed well, let us labour to consult not according to the flesh, for our private advantage; but for what may make most first for Religion, and then for the publick good.
Again, we may learn from hence, That
A ground of lightnesse is to purpose things according to the flesh.
To purpose according to carnal reason, and affection, it is a ground of Observ. To purpose according to the flesh, a ground of lightnesse.lightnesse. For mark the reason of it, when a man is carried in his deliberations by carnal respects, this will be for my profit, this will incline such a man to me, by this I shall get such a place, &c. when he is led by low and base respects, it makes him light with God; though he be never so good otherwise. Because carnal respects build on outward things that are uncertain: therefore all resolutions built on outward things; and carnal respects, are uncertain. He that takes fleshly wisdome for his counsellour, and adviser, and intelligencer, what doth he? he is led with by-respects, with one of the three Idols of the world, some honour, or pleasure, or base profit: now when the rule of deliberation is the flesh, and the flesh carries to outward things that are variable: a man is alway light and inconstant, that propounds the deliberation of things according to the flesh.
What is the reason that a wicked man, (though he be not notoriously, outwardly wicked; but a shrewd man, that is for himself, that makes himself A wicked man no sound friend.the end of all his projects,) what is the reason that such a man can never be a sound friend? he is never a sound friend; he is onelyonly a friend, so long as it makes for himself; so long as he gets to his own in all things. As the Jesuites use to say, (so it is true of every natural man) they do all they do, and consult in an order to spiritual things: they do this, and that, and over-rule Kings, and States, and this is for the good of society, and in an order of spiritual things. A man that hath not grace in him above nature, and above respects of nature, he can never be a sound friend: for when fleshly advantages come, of pleasures, and profits, and honours: when these rise one way or other, there he leaves the bonds of friendship: because there is a nearer bond between him, and the things of this life; he is led with the flesh, and deliberates according to the flesh.
And that is the reason likewise why such a man can never be a good Nor a good Christian.Christian, he can never go through the variety of times: why? because he consults of things according to the flesh, and as long as Religion stands with his aimes, that he may enjoy his riches, and his greatnesse, and the contentments of this life with Religion, so long he is content to be Religious: if Religion crosse him in these, he hath not learned to deny himself, and therefore he is not constant.
Or if times do not fall out so crosse, he is not constant in his disposition; and God looks on him as he is in his disposition, and so he will judge him at that day: now being led with the flesh, his disposition alters, and varies.
How shall I know whether I consult according to the flesh, or no?
In a word, examine two things: The ground, and the aime of our actions; How to know we consult with the flesh.whence they rise, and what they aym at. Spring they from self-love? aym they at our self-contentment, and private interest? then a man is led with the flesh.
To use a familiar instance; In Marriage, when a man looks more to wealth then to Religion, he adviseth according to the flesh. And so for a Minister to respect his living more then any thing that might weigh with his conscience otherwise, if he were good: he is led with respects according to the flesh. Those that leave their former good acquaintance, and choose such as they only hope to gain by, and forsake those acquaintance that they cannot gain by, (though they be never so good otherwise) they are led according to the flesh.
How shall we know that we do not things, and consult not of things according to the flesh?We consult not according to the flesh.
Some men may know it easily; as when men are of pregnant parts, when the strength of their wit leads them one way, and Religion leads them 1. In denial of parts.another way, yet in the awe of God they do not go that way that politick respects would carry them; they could be as errant Politicians as the best, but they dare not: here now is a man that is led by the Spirit, when it is not for want of parts, but out of conscience, he doth not so miscarry by his enemy. Many times an honest man could be rich by ill means as well as another, he knowes the way; it is not for want of wit, but because he dares not, the awe of conscience, and the awe of God lead him to better rules and aymes; so it is easily discerned in eminency of parts.
And likewise in fitnesse of opportunities, if there be not parts; when a man hath all outward advantages to satisfie the flesh, to yield to it, to have his aimes, and yet he will not. If a man have power, and yet doth not 2. Of opportunities.revenge himself, he consults not with flesh and blood: for he might be revenged if he would. So I say, when there is something that might sway us another way; and yet notwithstanding out of meer conscience, and better rules we will not, it is a sign we purpose not, we advise not things according to the flesh, but according to the Spirit; we are led with better rules then the world is.
In strong suggestions, a Joseph can say, How shall I do this and offend against God? Doth not God see it? saith Job: so a Christian in the strength of Temptations, and solicitations, and opportunities to do ill, he considers, Doth not God see? How shall I do this, and offend against God? Shall I break the peace of my conscience for the gaining of this, and this? why no; then a man is not led with Carnal wisdome.
Again, we may know this, that we are not led by the flesh, and advised by the flesh, when we are humble in all our consultations. It is a perpetual 3. When we are humble in our consultations.concomitant of carnal wisdome to be proud: knowledge mingled with corruption puffeth up.
But how shall we labour to overcome this, because we have the flesh ready by us, in all our consultations, we have this counsellour alway ready at Quest.hand, as S. Paul complains, Rom. 7. That when we would do well, evil is present; it is present at our elbow; nay it is nearer, the flesh is mingled in all the powers of our soules: and with heavenly wisdome there is a mixture of carnal wisdome: how shall we do that we may not be tainted with it?
I will give a direction or two.
First of all, have a prejudice of it, Cave, time, &c. saith the holy man S. Austin, Take heed of the evil man thy self: take heed of carnal reason; Answ. How to avoid fleshly wisdom.be jealous of it, it is an enemy, and the issues of the wayes it adviseth to are death: There is a way that seems good to a man in his own eyes, the issues whereof are death, not temporal onelyonly, but eternal death. It is a deadly enemy: have a prejudice of it, and conceit of it to be as it is; have a jealousie of it, and of our own selves; especially in things that concern our selves. What is the reason that a man is an incompetent Judge in his own cause? This, because there is natural self-love, and flesh that drawes all to it self. Consult not with it therefore; consult with higher rules, and principles, what may make most for the chief end, for the glory of God, for the assurance of our comfort while we live here, and a better estate hereafter, that which may make most for the common good; let us labour to live by right rules and principles, God will value us by that.
Put the case a man by passion be led another way, what is his rule? what God judgeth us not by passion, but by our tenour of life.is his aym? his aym is not carnal, he may fall by passion, &c. God judgeth not by passion, but by the tenour of our life: God esteems us not by a single particular exorbitant act that by passion, or incogitancy a man falls into; but by the tenour of our life. Therefore let us labour to have our rules and aimes good; though we fail in particular, yet that our way may be good; though we step awry, yet our way may be good; that when Judgment shall come, when death shall come, it may not find us in an ill way, in an ill course. Therefore let us consult with God, consult with his Word, consult with those that are led by the Spirit of God, labour to be under the government of Gods blessed Spirit, to be guided by the Spirit of God, and by the Word of God: This should be our care, to labour that God would guide us by his good Spirit in those wayes that may lead to our comfort, that of all other enemies in the world, he would not give us up to our own flesh to guide us, but that he would take the guidance of us to himself, that as he hath right to us by his Covenant, so he would take us into his government. And desire Christ that as he is our Priest to die for us; so likewise he would be our Prophet to instruct us, to subdue all in us. And let Divine truth be our counsellour, to bring our inner man into subjection, as it is, 2 Cor. 10. The weapons of our warfare are mighty, to bring all into captivity, to subject all high devices, and reasonings.
How shall I do this? I shall misse of my ends, I shall misse of my projects. O but Religion when it comes and brings down all, it makes not a man to cast away reason, but brings reason under, and brings the soul under God. A man may keep his wisdome and understanding safe still, so he keep it under, and let Divine truth sway and bring all in us into captivity to it self.
But alas, the scope of the world is contrary, instead of bringing the soul Worldly men make all serve the fl…sh.into captivity to Gods truth, to be led by him, to have no thoughts, no aimes contrary to Gods will, they make Gods truth a captive, and prisoner to their own base affections: as S. Paul saith, Rom. 1. They hold the truth, they withhold it as a prisoner under base affections. And whereas all should serve the main end, and intend better things; they make a counterfeit loving of good things to serve their carnal ends; they make heaven serve earth, they make God serve man, the Spirit serve the flesh: they invert the order of things clean, which is as contrary to nature if they had wisdome to consider it, as that the heaven should be under the earth, and the water above the air: it overturnes all in Religion, when we suffer carnal wisdome to rule all, to imprison that light that God hath put into the heart and conscience, and the light of his Word, to base affections, and not to bring all into captivity to the Spirit, and the Word.
When we come to hear Gods Word, we should consider that we come not for recreation; but we come to a Counsellour, to that that should sway, and direct all our wayes and words, to that that is not onelyonly our comfort in the time of affliction, but our counsellour, as David saith, it was the man of his counsel. So we come here to be counselled, to hear that which must direct us in the way to heaven: we must come with a purpose to be guided by that, to be taught: As Cornelius faith, We are here in the presence of God, to hear what shall be said to us from God. Saint Paul gives this direction, 1 Cor. 3. If a man will be wise in heavenly things, let him be a fool first. It is a strange thing, Let him be a fool, that is, let him be content to be esteemed so, let him be content to lose his reputation of wisdome, that he may be wise. When he knowes others to be fooles, let him take a substantial course, that the vain world may think him wise.
It is hard counsel: for of all imputations in the world, many, and the most had rather be accounted wicked, then be accounted fooles: account them the veriest fools which are unfit to speak; think of them in the highest degree of ill you can, oh they have wit enough for that, they have learning, and parts for that; take not away their learning, and parts, account them not fooles, account them what you will. Religion masters this base opinion. Saint Paul saith, Let a man be a fool, if he will be wise. Let no man deceive himself, and think, Let poor men be so, and so: Religion is the private mans good, and let them make conscience of such things; but for us that are in place and authority, we must rule by policy, and he knowes not how to rule that is not a Politician. Let no man deceive himself; there is no man, great or small, but if he will be wise for heaven, let him be a fool, let him take courses that are conscionable, though he be accounted a fool for his pains.
Let us be jealous of our own hearts in private and publick, let us take heed to our own hearts that the flesh come not in. Let us labour to be acquainted with Christ, that he may be our counsellour, and our guide in all things.
Specially now when we come to the Communion; we now renew out Application to the Sacrament.Covenant with God, and our acquaintance with Christ Jesus: we come to feast with him. Do we think to have any good by him, any benefit by his death, except we make him our King, and Prophet, to rule and guide us? except we make him our Counsellour? Therefore let us think beforehand, we cannot come as we ought to receive the Communion, unlesse we intend before-hand to renounce the flesh, Christs enemy: can you be welcome guests, and resolve after to be led, and ruled by his enemy? If you will have good by Christs death, as a Priest to reconcile you to God: (as this Sacrament seales the benefits of his death, the breaking of the bread, and the pouring out of the wine,) come with a purpose to be ruled, and guided by this Counsellour in all things, he is the great Counsellour, Isai. 9. 7. that is willing to advise us by his Word and Spirit in all the particular passages of our lives: and the more we enter into acquaintance with him by the Sacrament, and maintain it by private prayer, and by all sacred means, the more ready he will be to do the office of a friend, and counsellour, in all the passages of our lives to advise us what is best. I had occasion in verse 12. to speak at large of fleshly wisdome; therefore I passe it.
That with me there should be yea, yea, and nay, nay.
This sets down the manner of inconstancy, the form of it, yea, yea, to be on the affirmative part once; and then nay, nay, the negative: to be of one mind, and peremptory in it, and then to be of another mind, and peremptory in that; this is the issue of carnal wisdome, and followes on it, The things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? insinuating, that those that purpose things according to the flesh, they are yea, yea, and nay, nay. Whence first we may observe, which I touched before a little, but it issues more properly hence from the dependance, That
Carnal men are alway inconstant men.Observ. Carnal men inconstant.
For a fleshly man, led with the flesh, being led with the things of the world, and they being inconstant, he must needs be as that which he is ruled by. A man cannot stand safe upon the Ice, because it self is not safe: a man cannot stand in a thing that stands not, that hath no consistence. Now a Carnal man he hath no prop to hold him but the things below, he cleaves to them, and they are inconstant, and variable, and uncertain. He that purposeth according to the flesh is yea, yea, nay, nay. Therefore his love is yea, yea, nay, nay. If he may have good by you, he is yea, yea; he is for you: but can you do him no good, he is nay, nay, he will not own you then.
Therefore one way to be constant, is not to be ruled according to the flesh, (which I spake of before,) for they that are, are yea, yea, nay, nay.
Therefore take heed how you trust carnal men, in near intimate society; Not over-much to trust carnal men.as in marriage: Or in near friendship, never take a man that hath his own aimes, and ends: for he will respect you no more then he can advance his own ends by you. Trust not the Wife of thy bosome, saith the Prophet, if she be carnal she will have her own ends. So a friend that is carnal, he will have his own ends; the Idol that he respects more then thee, or then any thing in the earth is his own fleshly wisdome, and his own ends. Every carnal man makes himself his god, he reduceth all to himself; his own ends is his Idol, therefore have no intimate society with such.
That with me there should be yea, yea, nay, nay.
Observe again in this place, That
Carnal men are vehement.Observ. Carnal men vehement.
They are vehement in either part; if they be yea, they are yea, yea, and yet they will be nay, nay, naught at the same time. The soul of man will admit of contraries, and yet be still the same in the general, yea, yea, at one time, and nay, nay, at another time. And usually they that are vehement in businesse one way, are vehement another, if they be carnal. A carnal man is vehement one way in the pursuit of things, and he is vehement on the contrary if he be crossed.
What is the reason that men that are carnal, some stand against Religion, and some for Religion with like eagernesse, the one is nay, nay, as much as the other is yea, yea? both are flesh, and if those that are yea, yea, were where the other are, they would be nay, nay. For instance, a man is Religious onelyonly for carnal respects, he is yea, yea, O he will have the Religion of the times; why? he could not be safe else, he cannot have his ends else, he was bred up in it, &c. Another on the contrary is as much for the opposite Religion: what is the reason? he was bred in it, it stands for his ends. If a man be Religions not for religious respects, he is peremptory, and contrary to him of the opposite religion, and yet they are equally naught.
A common Protestant hath no better ground for his Religion, then a Papist hath for his; the same reason that a Papist hath, the same such a Protestant hath: he was bred in it, and the King is of that Religion, and he shall attain his ends by it. Hath a Papist other reasons? except a man be truly changed, and altered, he shall be yea, yea, and nay, nay, sometime one, sometime another; peremptory in one, and peremptory in another, and all naught.
As for instance, the Sea, sometimes it ebbs, sometime it flowes; sometimes Simile.it flowes one way, and then flowes back another way; yet it is alway salt, and brinish, the nature of it is not changed: so some men are peremptory, yea, yea, they run one way amain, and then they ebbe again, yet they alway keep their nature brinish. They are peremptory for good sometimes, and when it stands for their ends they are peremptory against it. Such a cause is so, it is yea, if it help their advantage; and it is not so, if it help not that; as if truth it self in their judgment were flexible, and alterable. Thus a carnal man he alters, and yet he is never good in his judgment. Saint Paul declines this, he was not, yea, yea, nay, nay, because he did not purpose things according to the flesh.
To come to the point it self. This declining of inconstancy, of yea, yea, nay, nay, it came in S. Paul from hatred of inconstancy, and falshood: for yea, and nay, when a man is of one mind and another, it comes from one of these two grounds in a carnal man:
Either because he is inconstant, that he is now of one mind, and now of another.Ground of yea, and nay.
Or because he is false and means to dissemble.
Now both are dispositions that are contrary to a Christian man, he should neither be light, nor be false and untrue.
Now S. Paul doth much more decline the imputation of falshood and dissembling, (that he should be yea, when he meant not yea, but nay,) when he had declined the imputation of lightnesse: for a man may truly say he will, and yet change his mind after: but for a man to say he will, and yet mean it not, that is falshood, and dissembling, which is worse: S. Paul intends much more to decline the suspition of that.
Dissemblers are yea, yea, nay, nay; not at divers times, but at the same time they make yea, and nay, all at once. We say, Contradictions cannot Falshood, and dissembling.be true, for a thing to be, and not to be at the same time: but dissemblers would have contradictions true, they make as if they loved, when indeed they hate.
God is the God of truth, the Word is the Word of truth, and Christ is the Truth; and the Devil is the father of lies. Therefore as we would be like to God, and as we would be unlike Satan, let us labour for truth in all things. Saint Paul here labours to avoid the opinion of dissembling.
How would he think then of Equivocation, when there is yea, and nay at a breath? they are not at divers times inconstant, but yea, and nay at Equivocation.once, to speak one thing, and mean the contrary, to have reservations of the contrary. It is so odious, that I will not spend time to speak of it: onelyonly this,
If it were allowable, as the best of their Writers allow it, and practise it; however, if they do not allow it, their practice is so; but they do allow 1. If it be allowed, there can be no lie.it: by this means the devil himself should never be a liar; there would be no lie at all. And it were in vain for God to make prohibitions against lying, if there might be equivocation: for there is no lie in the world but it may be salved up with reservations. Therefore that course that brings the devil from being a liar, that frustrates Gods course, and that makes men that they shall not lie whatsoever they do, it is abominable such a conceit, and odious to God: but to maintain equivocation is to do all this; for with absurd reservations, what in the world may not be justified?
Then again, we are exhorted to suffer Martyrdome, to stand for Gods cause, now to allow equivocation, is to avoid suffering. Where is the honour 2. It hinders suffering.of Martyrdome, and suffering for Gods cause, when men shall speak untruths, and justifie themselves by a lie? It is contrary (I say) to the whole tenour, and stream of Scripture.
Then again, they may call it equivocation, to mince it; but it is a lie, to speak one thing and reserve another: for what is a lie? to speak falshood 3. Equivocation a lie. A lie, what.with a purpose and intention to deceive another: Now they speak false, and with a purpose to deceive. A lie must be esteemed as it is esteemed by another that hears it, not him that speaks it. As it is with an oath; Isidore saith, An oath is to be esteemed, as he that I speak to esteems it, not as I in my sense esteem it, as God esteems it, and he to whom I speak: so a lie is to be judged, as he judgeth it that I speak to; because God forbids lying, as a breach of charity to others, because he would not have others deceived: if I salve it up in my own thoughts, and deceive others, it is a breach of charity, and a lie, because it is a speech of untruth, which another thinks to be a truth, it is an untruth, and to deceive him. But these men will have yea, and nay at a breath, they will say yea, and yet have a reservation of nay, at once: S. Paul would much more decline, and abhor this, if he were alive now, when he so declined the imputation of inconstancy, of yea, yea, and nay, nay, at divers times. Indeed S. Paul reserved this; he promised to come to them if God did permit, with a Divine reservation: we may say in all the businesse we are to do, This I will do, if God permit, and if God will; and indeed God hindred his journey: but I say for equivocation, the matter is so odious, and palpable, that if it were not that Non dum satis odimus, &c. we hate not these men enough, I would not have spoken of it. Their Religion is so abominable and odious, we do not yet hate it enough: and therefore it is good on all occasions to uncase them, and all little enough: But I go on.