as if he were in Hell already Can a man then believe this to be Gods Word and yet be so desperately mad as to live in a full contrariety to it If therefore this very Epistle be received as the Word of God that it 's no Apocryphal or humane Invention but Paul wrote it as inspired and directed by the Holy Ghost How can ye how dare ye reject the counsel and admonitions contained therein both as you are a Church and as you are particular persons But to enlarge this Doctrine consider these things First That the meer prefixing of a name though of some holy Authour is not enough barely of it self to confirm the Divine Authority of the Scripture For although indeed most of the Books both in the Old and New Testament have their names prefixed yet some of them have not as of Judges So in the New Testament the Epistle to the Hebrews hath not the name of its Authour But these are few only in respect of those whose Authours are known All the Prophets begin their Prophecies with their Names and the Authority they have by God that greater faith may be given to what they deliver If then the Authour of some Books be not known yet if these Books have all those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and marks which other Books have for their Canonical Authority then they are to be received as the Word of God Therefore I say a meer Inscription of the Name without other signs is not enough for there are false Gospels that go under the name of Thomas and Barnabas yea there is a third Epistle said to be of Paul to the Corinthians and Paul's Epistles to Seneca are mentioned by Austin and Hierom with some respect though both Papists and Protestants reject them as Apocryphal We must therefore besides the Name consider those other Arguments which prove the Divine Authority of the Scripture and see whether they be in it or not It doth appear that even in Paul's time there were some deceivers who would counterfeit Letters as if written by Paul and set his Name thereunto to get the more Authority This he informeth the Thessalonians of 2 Thess 2. 2. That they should not be shaken in mind by word or letter as from him c. You see there were some that preached the instant approach of Christs coming and they alledged Paul for it Paul said so and Paul wrote so Hence it is that to prevent such mistakes he doth so often mention his own hand in writing The salutation of me Paul with mine own hand 1 Cor. 16. 21. Gal. 6. 11. Col. 4. 18. 2 Thes 3. 17. Phil. 1. 9. he put his own hand as well as his own name to his Epistles Secondly Consider that Paul and so all other Pen-men of the holy Scripture they were not the principal Authours but instruments used by God and that not in a general or common way As when godly men make Sermons or write Books but in a peculiar and extraordinary manner So that there could not be any mistake or errour This is witnessed by Paul 2 Tim. 3. 16. All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by inspiration All Scripture And although the Books of the Old Testament were it may be then only written yet it holds by proportion of all that shall afterwards be written Peter also confirmeth this 2 Pet. 1. 21. For the Prophese came not of old time by the will of man but holy men spake as they were moved by the Holy Ghost The whole Word of God then came not by mens inventions neither was it any designe in them to make such a Canon or Rule for men to walk by but they were inspired by God both in the speaking and writing of it so that both for matter and words they were infallibly guided And therefore though Chrysostome and others do admit of some repugnancy in the holy Writers of the Bible in matters of lesse moment and say That this makes more to prove the Divine Authority of the Bible because hereby it doth appear that they did not all conspire and agree together yet this is dangerous to hold so For if they might erre in matters of Less moment why not in greater Besides the Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture that is the whole Scripture in all the parts of it So that the Bible it 's Gods Book it comes from him he hath commanded it as a Rule in which we must search and by which we are to order our lives Oh then with what reverence and respect should we receive it There we see the mind of God the will of God who would not think that there should be nothing done in the Church of God but what is according to the Bible the Doctrine of the Bible the Worship of the Bible the good Order of the Bible Yea that there should be nothing done in Nations in Cities in Towns in Villages in Families but what the Bible commands For that being the Word of God all Laws all humane Authority and Power are to submit to that And certainly this is an infinite mercy That in all things necessary to salvation we may know the will of God what he would have us to do It 's not then Paul or Peter but God himself whose Authority you despise when you will not obey the commands in their writings for they are but the Pen-men or rather those that did dictate it for Paul had some others sometimes to write his Epistles as it 's thought Tertius wrote that to the Romans Therefore because he wrote that to the Galatians with his own hand he takes notice of it Gal. 6. 11. that thereby they might be the more earnest against those false teachers that would bring in the Ceremonial Rites for Justification yet though the Holy Ghost did thus inspire and direct the holy Writers thereof both for matter and words that doth not hinder but that it was in a sutable way to their Gifts and Parts Therefore there is a great difference between the Prophet Isaiah's and Amos's Prophesies in respect of the style and so of Luke and John Hence thirdly Seeing the Scripture is thus inspired by God and the Pen-men were moved by him in the composing of it this should teach us to rest satisfied in the style and method of it For the style because it hath not the florid and Rhetorical Ornaments that humane Authours have therefore some have disdained it Yea how many had rather read some quaint English Books or Poets or Oratours rather than that Oh be ashamed of that curiosicy and vanity of thine if thou art not ashamed to believe in a crucified God in Christ though born in a manger Why of such a Scripture that doth in a plain but majesticall manner relate these things They say where mines of Gold are there groweth little Grass and few Flowers Thus where divine and holy matter is affectation of words and humane eloquence would be a
AN Expository COMMENT DOCTRINAL CONTROVERSAL AND PRACTICAL Upon the whole First CHAPTER OF THE Second EPISTLE of St Paul TO THE Corinthians By Anthony Burgesse Pastor of Sutton-Coldfield in Warwickshire LONDON Printed by A. M. for Abel Roper at the Signe of the Sunne in Fleetstreet near St Dunstans Church 1661. TO THE READER Reader AMongst the several reasons why there ought to be a special care and holy diligence in writing of Books these two are none of the least First A difficulty of having pure and right intentions therein even the Glory of God and the Edification of others For as in Preaching so in Printing Pride Vain-glory and Self-ends are apt to creep in whereby there is a temptation to accumulate those things which may be for ostentation more than utility And Euge Bernarde benè scribis may importunately presse it self into the heart as well as benèdicis Insomuch that we are to looke upon the time wherein we are preparing any thing for the publick view as the hour of temptation earnestly praying unto God for humility mortification and a publick frame of heart For as Gregory once said Tutius auditur veritas quam praedicatur The Auditor is in more safety while hearing than the Preacher while speaking because of the vain motions which are ready then to arise in the heart so is the Reader in lesse temptation than the Authour of the Book A second cause of such exact watchfulnesse is the difficulty of working those Truths in a savoury experimental power upon our own hearts which we communicate to others whereby we may fear least while we write for others we our selves be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved Quid tibi proderit lingua aurea si cor ferreum VVhat will a Golden Tongue advantage if a man have a senslesse heart at that time This then is a cause of godly trembling Ne illae literae vicariae oris nostri in die judicii adversus nos proferantur as Tertullian said Least our writings witnesse against us as publishing those things the experimental power whereof we never felt upon our hearts Such considerations as these may be apt to deterre from writing For as for those ordinary and customary Apologies against the severe Momusses and sharp Aristarchusses of the world they are comparatively contemptible But yet though there be these Lyons in the way we are not through slothfulness to hide our talent in a napkin but where Opportunity offereth it selfe there to imbrace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the edification of others And I know no way so conducible to the spiritual advantage of others as the Interpretation and Explication of the holy Scriptures It s a pleasant and profitable work to be digging gold out of this mine to adorne the Temple of God to be cutting down timber out of this wood for Gods house to be plucking off the leaves and fruit of this tree of life which are both medicinal and alimental The Scripture is medicum myropolium an Apothecaries shop whereby all the spiritual diseases of the soul may be cured It 's Bellicum armamentarium a Magazine of warre by which all errours and hereâ—ies are to be destroyed It is augustissimum sacrarium aâ—most august treasury of all spiritual good things How much better then is it to be gathering honey here than to sting in polemical Controversies To keep the sweetnesse and the fatnesse we may enjoy here than to be torne by these brambles Now among other parts of the Scripture I have taken the second Epistle of the Corinthians to comment upon and practically improve not onely because of the universal concernment of that excellent matter contained therein but also because there are few who have selected that Epistle on purpose to treat upon So that whereas there are many Books of the Scripture particularly expounded and illustrated by several learned Authours yet this hath been past by Yea when the former Epistle hath had its Commentators as Martyr Pareus Morton yet this hath been pretermitted As therefore God shall give life and opportunity I shall endeavour the true and sound Exposition of this Epistle especially so as to reduce all Doctrinals and controversals to practicals and experimentals which is the life and soul of all For to have Books only in our heads and not in our hearts doth bring as Solomon saith much wearinesse to the flesh yea sometimes much detriment as Gerson speaketh of a young man in his Tractate De simplificatione cordis who by an indiscreet laboriousnesse in reading Anselm's Meditations fell into such a bodily distemper that the very beholding of a Booke that was written would afterwards put him into an horrour and vertiginous giddinesse Thus worldly reading as I may so call it causeth death but spiritual and godly improving of the Books we peruse will be like oil to the wheels that the work of grace may succeed more prosperously I shall not trouble thee with an enumeration of what different and yet profitable matter is treated on in this first Chapter presented to thy view that is done to thee by another hand in the Table or Contents only my request is that the Errata which may some times be committed and the rather because of my distance from the Presse may not prejudice the Discourse And if in so long a Worke some things are spoken that required a more distinct Explication and further Illustration as haply upon a Review may appear cast this into the account of humane imbecillity For if even great Pillars of the Church have acknowledged that they did Scribendo proficere and Docere ut discant how much more ought Tantillitas nostra being conscious of my owne imbecillity It 's a true saying of Austins speaking of the imperfections of Readers and Writers in his Epistle to Euodius Epist 150. Laborant homines in discendo brevia non valent intelligere prolixa non amant legere laborant itidem in docendo qui pauca tardis multa pigris frustra ingerunt However let that which the Apostle saith to these Corinthians be also truly applicable to us That these things are not written with ink only but the Spirit of God not in Books only but in the flesbly tables of our heart So prayeth The affectionate well-wisher of thy Souls good Anthony Burgesse THE CONTENTS SERM. I. 2 Cor. 1. 1. Paul an Apostle of Jesus Christ by the will of God and Timothy our brother unto the Church of God which is at Corinth with all the Saints which are in all Achaia WHy our Saviour is called Jesus Christ and Saul Paul who of a cruel Persecutor becomes a faithfull Preacher of the Gospel of Christ Why God of great sinners often maketh most eminent Saints SERM. II. Learning an excellent gift of God though through the corruption of man 't is often made an Engine to promote the Kingdom of the Devil yet by the grace of God 't is very usefull in his Church SERM. III. Paul's Name being prefixed to
grace of God and his favour to thee work thankfulness in thy life It is Gods gift do not then use it for sinne and the devil SERM. LXXXIII Of the Necessity and Usefulnesse of publick Ordinances And of the Churches Interest in its Ministers Mercies 2 COR. 1. 11. That for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf THere remain three particulars in this Text which are at this time to be dispatched The two former because of their affinity shall be joyned together For they contain the persons by whose prayers Paul's gift was bestowed upon him and whose praises are to be returned to God in his behalf Those by whose means this gift was bestowed are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expression hath caused very many conjectures amongst the learned I shall not be large about the word for we shall meet with the word often in this second Epistle Musculus observing the diversity of interpretations doth offer his conjecture to the learned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was at first written which by mistake was afterwards turned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if this were so viz. By many prayers then the coherence would be very evident But it is very dangerous to give way to the expunging of words in the original and to substitute others in the room Though humane Authors may endure such critical hands yet the Scripture being divinely inspired both in respect of the matter and also the very words it behoveth us to be the more fearfull herein Chrysostome readeth the word in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though afterwards he applieth it to many Retaining then the word the question is about the sense Some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the face especially the mouth as if the meaning were by many mouths Others observe that the Greek word with the Septuagint is put for panim which primarily signifieth the face and countenance and from thence the respect and manner of a thing So that the sense should be That thanks should be given to God for many respects There were many considerations in this one mercy for which they were to bless God Others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the face or presence of many that is in the publick Congregation as 2 Corinth 8. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Churches And certainly though we will not contend for the reading of the words so yet the meaning of Paul is That in their Church-societies and publick meetings they should both pray unto God and praise God But we shall pitch upon the ordinary use of the word and understand it for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many persons or by many men The second thing is By whom thanks are to be given and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many Some do adde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That several wayes or for many things praises may be given to God because they think it very redundant to have persons again expressed Some render it great thankes and eminent praises but it is most consonant to interpret it of persons That the same many who did pray for this mercy were also to praise God for it Therefore from both these joyned together we may take notice That Paul doth not simply look at prayers and praises from others singly and distributively but as conjoyned and collectively The prayers of many met together the praises of many assembled together are more acceptable then of one alone From whence observe That not onely personal prayers and praises but publick and solemn ones performed by many are very acceptable together Chrysostome doth from this enlarge himself concerning the great power that a multitude hath if met in an holy manner to prevail with God They do as it were put God to shame that is his expression he knoweth not how to gain-say many when they knock and importune whereupon he takes occasion to speak of the publick Church-prayers that were then made for the Catechumenoi and doth in particular explicate every petition But we shall keep to the Apostle who doth desire their publick prayers and praises thereby commending the profit and efficacy of them To amplifie this consider this Caution First That though God delights in the assembling of many yet they must be such as are qualified according to Gods will It is not simply a multitude that God regardeth We read of the Israelites that in their distresses they would make their approaches to God in great troops yet the Lord abhorred their Sacrifices because they did not wash themselves nor make them clean so as to put away their iniquities and transgressions farre from them If so be the Wiseman saith That one sinner destroyeth much good then how much good do many destroy If one dead flie spoil a box of ointment what will many dead flies do So that the more assembled together in this manner the more is God provoked For Matth. 18. our meeting must be in Christs name not onely by his appointment but also in that manner he hath required Therefore you must take the Doctrine thus Many godly persons met together doe more prevaile than some few or one onely Otherwise one Job one Daniel may obtaine more at Gods hand then many thousands of wicked men for they have crying sinnes which doe out-cry their prayers This being premised let us consider Why publick duties are to be preferred before private And First Because hereby the glory and honour of God is more promoted If the multitude of Subjects be the glory of a King then also is the multitude of true and spiritual worshippers the glory of God Hence David doth professe That he will blesse God in the great Congregation Psal 22. 25. and Psal 26. 12. Psal 40. 9 10. The greater the Congregation is if duly qualified the more honour cometh to God Hence it is that in the Old Testament God commanded set dayes for all the people to meet together and worship God And in the New Testament we have frequent instances of the Churches meeting together to worship God Insomuch that it is a very sinfull reasoning which some have What should they goe to Church for They can stay at home and read of a good book and so get as much good Oh but know ô vain man Though that should be granted which yet is not that thou couldst profit as much yet thou owest honour and glory and worship to God and that in the Congregation Do not the Angels in multitudes praise God together Why is it called a Church but because many are to have communion together So that unlesse God doth dispense with thee that he will have no honour or glory from thee it is thy sinne if not otherwise necessarily detained voluntarily to absent from these publick Ordinances The Apostle Heb. 10. 25. doth reprove the manner of some in those dayes who did not
be applyed to you how can ye have comfort if ye live in the waies of sinne doe not any thing that may chase away this comfort if we preach never such comfortable truths if thou by thy negligence and unmortified walking dost deprive thy self of consolation then know the blame lieth in thy self and not in the Ministery Thou criest give me a word of comfort how can we comfort him whom God would not have comforted SERM. CXLVII God only the Lord of our Christian Faith 2 COR. 1. 24. For by faith ye stand THis last clause saith Calvin other Interpreters either take no notice of or else do not clearly instruct about it for whereas it is plain by the causall particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is brought in as an argument of something preceding it is very difficult to finde out the reason Those Interpreters that take notice of it are divided Some do make it a reason of the words immediatly foregoing Paul was a helper of their joy because they stood firmly in the faith for although there were some who denied the resurrection yet that was not the doctrine of the Chuch in general nor was it puhlikely professed by them It is true many abuses there were in practice both civill and religious yet because they did firmly retain the true faith therefore it was that he would not wholly cast them off as no Church Their true doctrine which they professed made him the more hopeful of them and certainly the pure sound faith professed by a Church though otherwise greatly corrupted maketh it to have the essence and life of a Church and withall suggesteth hope that God in time will make them an holy practical Church as well as a sound Orthodox one Hence Paul in his first Epistle to the Thessalonians c. 3. v. 5 6 7. doth much rejoyce in their faith that they stood stedfast therein When I could no longer forbear I sent to know your faith As also Timotheus brought him glad tidings of their faith And again we were comforted in our affliction by your faith and this interpretation is very probable and not to be wholly rejected But then a second is more probable and that maketh it a reason of the former part of the verse We have not dominion over your faith for by faith ye stand stedfast Insomuch that if I Paul or an Angel from heaven should preach unto you another doctrine yet you beleeve in the truth as Gods truth and not mans truth So that God alone hath the dominion over your hearts in beleeving Thus it is a very fit and proper reason Hence Heinsius thinketh there is a transposition of the words which is usuall with Paul and that they should be inserted before the later clause thus Not that we have dominion over your faith for by faith you stand Whether we reade it objectively you stand in the faith or instrumentally by faith you stand it is not much materiall Neither are we to render it in the past signification you have stood because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek as if the Apostle did imply they formerly had indeed stood in the faith though lately they grew wavering for it is usuall to use the preterperfect for the present especially when a continuance or perseverance is intended as Matth. 20 Why stand ye here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle all the day long Both these interpretations may be conjoyned but because the latter is the most considerable Therefore I shall insist on that and observe That the Christian faith is of that nature that it doth respect and relate unto God only We believe not in men but in God Whether we speak of dogmatical or fiducial faith they cannot have any other bottome to stand upon but the authority of God himself Thus saith the Lord Thus it is written is the ground of all true Christian faith which truth deserveâ—h explication in some particular Propositions As First There is an humane and there is a divine faith which onely deserveth the name of Christian faith and to which onely the promises of God doe belong An humane faith I call that when men doe beleeve principles of Religion meerly upon humane motives that is the ultimate reason and motive into which their faith is resolved These humane motives are manifold as the Authority of the Church the Authority of Ministers and Pastors our education by parents custome and universality as also the Laws and Edicts of a Magistrate commanding such a Religion to be received and no other Now whosoever maketh this the chief reason of the profession of his faith is upon no better ground than the Turkes is for their Mahumetan the Papists for their Popish faith Insomuch that many Protestants Turkes and Papists though they exceedingly differ in the materials of Religion yet agree in the formali motivo they believe so and so because brought up in it because commanded by their Civil Magistrates It is that which the Papists upbraid us with that our Religion is but a Parliament-Religion or a Queen Elizabeths-Religion because when they established it the Land generally received it Now to this we say That no doubt the generality of people except such as are enlightned by Gods Spirit doe receive even the Christian or true Religion but upon civil and humane respects and therefore when Emperours have been Arrians the people have been Arrians when the Kings of Israel were Idolaters the inhabitants became Idolaters And thus when the Kings of the Earth have been Papists the people have been Papists also So that they cannot object any thing more against the Protestant Religion than we may against the Papist Onely we adde a further position which introduceth a divirâ—e faith which they overthrow and so by consequence teach no more than an Lumane faith For we hold That every private believer is bound to have an explicite faith of the things necessary to salvation and this faith we say is knowledge the ground whereof is the Authority and Testimony of God in the Scripture So that we doe not believe in Magistrates nor in Ministers nor in the Church trusting our faith and salvation upon them but the word of God onely whereas the Papists do expresly affirm That a private Christians faith is enough to salvation if he content himself with this That he believeth as the Church believeth never troubling himself in reading of books or searching of the Scripture As Valentia's known instance of a Merchant brought in by him disputing What Religion he should be of doth evidently declare So then a Papist as a Papist cannot reach any higher than to an humane faith For though they will not yeeld the Authority of the Church to be an humane Authority yet both reason and experience doth fully convince that But let us come to our own people and sadly bewail the ignorance and stupidity of Protestants in general who are not moved by any divine motives or Scripture-respects to imbrace