CHAPTER XXXIII – 16. A factious desire for the success of our own opinions and parties, as such, to
resolution to submit to the light for conviction and for the guidance of his conversation.
And now you see what carnal studies are, remember that to avoid them is part of your self-denial. Restrain your ranging fantasies and understanding, as you would do a ranging appetite. If you have a mind that would fain reach higher than God hath given you light in Scripture, or a mind that must needs be satisfied of the reasons of all
God's ways, and murmureth if any of its doubts be unresolved, remember that this is self that must be denied; and if any be wise in his own eyes, he must become a fool, that he may be wise (1 Cor.
3:18.), and as little children must you come to the school of Christ, if you will indeed be his disciples. And remember that this intellectual voluptuousness, licentiousness, and presumption of carnal minds, is a higher, and in some respects greater and more dangerous vice, than brutish sensuality. And you may cheat and undo your souls in a civil course of carnal, selfish studies, as well as in a course of more gross and sensual voluptuousness.
CHAPTER XXXIII
Factious Desire of the Success of our own Opinions and Parties, as such, &c.
16. ANOTHER selfish interest to be denied, is, the factious desire of the success of any odd opinions which we have espoused, and of the increase and prosperity of any dividing party in the church which we have addicted ourselves unto.
It exceedingly delighteth a carnal mind, that his judgment should be admired, and he should be taken as the light of the country round about him; and therefore when he hath hatched any opinion of his own, or espoused any whereby his singularity may be manifested, or by which his selfish interest may be promoted, he is as careful to promote these opinions, and the party that holdeth with him, as a covetous man is to promote his gain. There is indeed as much of self in many men's heresies and church-divisons, as any sensualist hath in his way. And hence it is that a zeal for selfish opinions is easily got and easily maintained; when zeal for the saving truths of God is hardly kindled, and hardly kept alive. Yea, multitudes in the world do make the very truth to be the matter of their carnal interest in it; while they some way get a seeming peculiar interest, and promote it but as an opinion of their own, or of their party, and use it for selfish, carnal ends. And hence it is that many that are called orthodox, can easily get and keep a burning zeal for their orthodox opinions, when practical Christians do find it a very hard matter to be zealous for the same truths in a practical way. Many ungodly men will be hot in disputing for the truth, and crying down all that are against it, and perhaps so far exceed their bounds, that the godly dare not follow them! And the reason is clear. Whether it be truth or error that a man holds, if he hold it but as a conceit of his own, or as the opinion of his party, or to be noted in the world, as one that hath found out more truth than others, or any way make it but the matter of his selfish interest, nature and corruption will furnish him with a zeal for it; it is easy to go where sin and satan drives, and to be zealous where zeal hath so small resistance; and to swim down the stream of corrupted nature. But it is not so easy to be zealous in the practical saving entertainment of the truth, and exercising that faith and love
to God and holy obedience which truth is sent to work in us. A schismatical or opinionative use of truth itself, is but an using it for self against the God of truth; and it is no more wonder to see men zealous in this, than to see men forward and hot in any evil; we cannot tell how to quench or restrain this selfish, carnal kind of zeal.
But when men should use the truth for God and their salvation against satan, and sin, and self, then it is hard to make them zealous; they are like green wood, or wet fuel on the fire, that will not burn without much blowing, and soon goeth out when it seemeth to be kindled, if once you leave it to itself. Paul spoke not nonsense when he said, "For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal and walk as men?
For while one saith, I am of Paul, and another I am of Apollos, are ye not carnal?" 1 Cor. 3:3–5. How secretly soever it may lurk, there is doubtless much of self and flesh in heresies and unjust divisions. I know that most of them little perceive it. James and John in their zeal, which would have called for fire from heaven, did not know what spirit they were of. But God would not have spoke it, if it were not true, "Now I beseech you, brethren, mark them which cause divisions, and offences, contrary to the doctrine which ye have learned, and avoid them: for they that are such, serve not our Lord
Jesus Christ, but their own belly; and by good words and fair speeches, deceive the hearts of the simple;" Rom. 16:17. Though they little believe that there is any such wickedness in them as this, yet the Spirit of God, that is the searcher of hearts, is acquainted with it; and assureth us, that both at the bottom and the end, church-dividing courses have a carnal, selfish nature: it is some secret interest of self,
(though scarce discerned) that kindleth the zeal, and carrieth on the work; it is not God that is served by the divisions of his church. Many
sects now among us, do put a face of truth and zeal upon their cause; but self is the more dangerously powerful with them, by how much the less suspected or observed. The Papists, under the pretence of the church's union, are great dividers of the Christian world, unchurching the far greatest part of the church, and separating from all that be not subjects of the Pope of Rome: and do you think it is not self and flesh that is the principle and life, and the end of this their schism? Were it not for the upholding of their usurped power and worldly immunities, and greatness of the clergy, it is morally impossible that so many men of reason and learning could concur in such a schism, and in so many gross conceits as go along with it. It is not the pope that they are principally united in; for the greatest part of them, it is too evident that it is selfish and fleshly interest that is their centre, to which the pope is but a means. Hence it is that many of their Jesuits and Friars are carried abroad in the world, with such a fire of zeal, to promote their cause, that they will compass sea and land for it, and day and night are busy at the work, to plot, and contrive, and insinuate, and deceive, and think no cost or pains too great. For a selfish, sinful zeal and diligence hath so many friends, and so little hindrance, that it is easily maintained; but so is not the healing, peaceable, practical, and holy zeal of true believers.
Well! consider what I say to you from the word of the Lord: there is a selfish, dividing zeal in religion, which must be denied as well as whoredom or drunkenness. If you ask me how it is known; briefly now I shall only tell you this much of it: 1. That it is usually for either an error or a particular truth, against the interest or advantage of the body of unquestionable Christian verities. They can let religion suffer by it, so their opinion do but thrive. 2. It is usually for an opinion by reason of some special endearment or interest of their own in it. 3.
They cry up that opinion with a zeal and diligence much exceeding that which they bestow upon other opinions of equal weight; and lay a greater stress upon it, than any show of reason will allow them. 4.
They usually are zealous for a party and division, against the unity of the Catholic church. 5. Their zeal is most commonly turned against the faithful pastors of the church; for it is hard to keep in with schism, and with faithful pastors too: and if the ministers will not own their sin and error, they will disown the ministers. The Anabaptists, and other sects of late, would never have been so much against Christ's ministers, if the ministers had not been against their way. 6. Their course doth in the conclusion, bring down religion, and hinder the thriving of the Gospel and of godliness. Mark, what is the issue of most of those ways, that these men are so hot for! Doth it go better or worse with the church and cause of Christ in general, where they are, than it did before? Is religion in more strength and beauty, and life, and honour? Or doth real holiness more abound? If so, be not too hasty to censure their zeal. But usually all these dividing ways, are the diseases of the church; which cause its languishing, decay, and dissolution. 7. Lastly, this selfish zeal is commonly censorious, and uncharitable, and diminisheth Christian love, and sets those reproaching and despising each other, that should have lived in the union and communion of saints. Where you find these properties of your zeal and desire, for the promoting of your opinions or parties in religion, you have great reason to make it presently your business to find out that insinuating self, which maketh your religion carnal, and to deny and mortify it.