disparagement to it The Scripture is in a style full of Efficacy and Majesty sutable to God who speaks it and therefore the very Heathen could say That Moses wrote his History like one that was of God And for the Method also that some are Historical some Prophetical some Moral all this is from the Wisdome of God Therefore it 's prophane arguing on Bellarmin's part who saith That if God had intended the Bible to be Rule of Matters in Faith it would have been put into some other mould like a Catechisme or some Body of Divinity But what arrogancy is this to prescribe to the Spirit of God And this may satisfie us in that Question made by some Why Paul did write thus in an Epistolary way Why it was by way of Epistles that he wrote rather than in another manner For although some give Reasons as Because it was the way of the greatest and most learned to answer to questions propounded by others Hence we have the rescripta and responsa prudentium Or because it 's a more familiar way and apter to beget love Hence Gregory called the whole Bible An Epistle sent from the Omnipotent God to Mankind Though I say these Reasons be given yet it 's best to acquiesce in the Wisdome of God Fourthly Christians should not willingly enter into those Disputes which are apt to be raised about the Authority of the Bible and how we come to know they are the Books of God Austin spake fully to this when he acknowledged that God had taught him that such were not to be heard who would say Unde seis hos libros c. How do ye know these Books to be from the Holy Ghost and that the Authours thereof were guided by him For this is the first principle of Christianity We cease to be Christians if we deny the Authority of them So that as in all Arts there are the prima principia which are not to be questioned and are indemonstrable So is the Scipture to Christians They are like the Sunne that is visible by its own light And indeed it would be a vain attempt to undertake such a proof to a Christian seeing nothing can be apprehended of greater Authority with him than the Scripture it self Therefore the people of God should stop their ears against all such Disputes For it was the Devils way of old to make Eve question the truth of Gods Word Yet In the fifth place Because the importunity of Papists and Heretickes yea and sometimes the Devil himself who doth assault Gods own children In this very point it is good to consider these particulars First That we have as great a testimony to believe that the Books of the Scripture were written by those holy men to whom they are ascribed as we have to believe any works were made by humane Authours That Plato's works were made by Plato that Tully's works were made by Tully thus that Paul's Epistles were made by him Yea we have farre greater reason for there were miracles wrought by most of those who wrote those Books which could not but confirm their Authority in writing whereas Plato and Aristotle these never wrought any miracles Now then if there were no more this is something That there is not so much reason to doubt of these Books as made by such men then of any humane Authour that ever wrote And as thou hast no doubts there so neither may any be made here But In the second place We must go higher for this is but an Humane testimony and so only begets an Humane Faith They introduce Humanity in stead of Christianity who affirm We believe that there was such an one as Jesus of Nazareth upon no higher motives then that there was such an one as King Henry the Eighth Therefore this principle once granted as it must be then it will necessarily follow That we must receive the matter therein as the word of God and not of man For this being their Writings and they therein declaring that they are sent of God and that their Doctrine is of Heaven it must necessarily follow That the ultimate motive of our Faith is that Divine Revelation and Authority appearing therein So that if this be cleared in an humane way that such men there were once and they wrote those things as the malicious adversaries who wrote against them do confess then they therein declaring of whom they come and from whence inabled we do no longer receive their works as we do humane works but as the word of God Humane Faith may make way for a Divine Faith but this Divine Faith cannot be ultimately resolved into it And if to this In the next place you adde The wonderfull Doctrine informing us about God and the way of reconciliation of a sinner with him as also the purity and holiness of the promises the excellency of the reward promised and the terrible threatnings denounced as also the fulfilling of predictions spoken of many years before the miracles wrought to confirm it the Universal Consent of all Christians in those Books except some doubt for a while about a few which was afterwards quickly removed as also the patient Martyrdom of many millions to testifie this truth These and other things may abundantly quell all those Disputes and atheistical reasonings that may rise in thy heart But that these may perswade thee Thou art earnestly to pray for the Spirit of God which alone worketh a Divine Faith in us in and through the Word without which though all those Arguments be spread before us yet we remain Atheists or Scepticks Use Is this Epistle then of Divine Authority Is it not so much Paul as God by Paul Take heed then of rejecting any duty or truth contained therein Among other passages take notice of that 2 Cor. 4. 15. He that is in Christ is a new creature old things are passed away all things are become new If this be received as a Divine Truth then what will become of you who yet lie in your old lusts and sinnes Is this Gods Word Oh tremble then thou that hast thy old rags upon thee None is in Christ but a new creature Is not this place enough to convert the whole Congregation Do ye need any more to cast off all your former impieties But how long shall we complain Who believeth Gods word SERM. IV. What an Apostle was Christ in the building of his Church used extraordinary Officers but did not follow the Model of the Jewish Government What were the Properties and Qualifications of an Apostle 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. THe next thing considerable is Paul's description from his Office and that is an Apostle He nameth his Office thereby to be received with Authority And that they might honour his Calling it being of great consequence for those who come in the Name of the Lord to be assured of their Calling The word Apostle is sometimes used more
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
then though they are allowed to improve their gifts in a mutual edifying way and may if they will find matter enough to exercise themselves therein yet they may not usurp this Authority and Office in the Church without a lawfull Call thereunto 2. Learning whether in the arts and tongues is an excellent qualification in men and the chiefest of Gods gifts in a common way For as Popery like a thick darkness did then cover the face of the whole earth when all learning was buried so when there came a Reformation in that kind the Arts and the Tongues being more generally known then also began the Reformed Religion to be so eminent So that if we consider man as he is rational learning is his proper and peculiar perfection and therefore far above wealth or beauty or strength or any natural perfection whatsoever In the times after the Apostles when extraordinary things ceased then they were learned men that God did for the most part raise up in his Church both to govern the members thereof and to profligate Heretiques such were Tertullian Origen Austin and Cyprian of whom Austin said That he came with the Aegyptian spoil one of Aegypt and enriched Israel by humane learning he did adorne the Church of God 3. It cannot be denied but where learning hath been in any high degree there through the corruption of man it hath been sometimes made a weapon against and an engine to promote the Devils kingdom Insomuch that the learned men of the world have done the Devil more service than any other men For the Devil at first did not use an Asse or any such dull creature to seduce Eve but the Serpent Because he was more subtill than any other beast upon the earth Gen. 3. 1. Thus still the Devil loveth to appear in Serpents in wise men in great learned men and plausible Scholars knowing that such are like Samson That can destroy many at one blow Thus all the Heathen Philosophers they were great enemies unto the wayes of God Who disputed for their Idolatry and against the Christian Religion but their Sophisters their learned men For that word was used in a good sense at first and the reason is because man being naturally corrupted and the wisdome thereof being enmity to God Rom. 1. 8. The more wisdome and the more abilities a man hath the greater adversary he is to God as the stronger or greater the toad is the more poisonous he is So that learned men if not godly they come out like so many Goliah's against the people of God Austin wrote to a learned Heathen Ornari à te diabolus quaerit Learned men they adorn the Devils way and make his Kingdom and Laws to be accepted and withall it 's hard to have this talent of gold and not to make an Idol o◠it It 's hard to be learned and not to be puffed up with it So that whereas the way of the Gospel and the Scripture is in a plain but solid and majestical way they are apt to deride and contemn it witness Austin's confession of himself That he loved Tully ' s works better than the Bible And Hierom tells us That he was so addicted to humane learning that in a vision he was terribly beaten and afflicted hearing this voice Ciceronianus es non Christianus So that we grant That many learned men are kept off from the humble and low way of Christ they cannot stoop to his yoke and all because of their learning But yet 4. This is not from the nature of learning it self it 's from the abuse of it As the Apostle saith Not many noble men not many rich men hath God called 1 Cor 1. 26. But this is not because nobility or wealth are in themselves sinne but because such things do many times become a snare to us Learning therefore of it self and in its own nature hath no such poisonous quality and therefore it 's a most irrational thing to say That learning can be no more sanctified than sinne For was it not in Paul who as Tertullian expresseth it did sanctifie the Poets verses he alledged And are not learned men if Orthodox and loving of the truth more able to convince the errours of the learned gain-sayers Have not the eminent Lights in the Church of God in all ages been learned men Was not the Aegyptian learning sanctified to Moses And now learning is more necessary since the Apostles times then formerly For in those dayes they were endowed with miracles which were a strong demonstration of the infallible Doctrine that was preached and they could speak in Tongues and some had the gift of interpretation and prophesying by immediate workings of Gods Spirit but none can now pretend to any such thing What private man could have been able to have read so much as one verse in the Bible had there not been men learned in the Original Tongues who translated it into our known Language Neither can those Ministerial qualifications which the Apostle requireth in every Elder That he be able to teach to divide the Word of God aright to be able by sound Doctrine to convince the gainsayers be performed without learning Yea Doth not the Apostle Peter charge the wresting of Scripture to their own destruction upon unstable and unlearned men 2 Pet. 3. 16. 5. This must also be acknowledged That all the learning in the world cannot help us to a sanctified and holy understanding of the Scripture no not so much as the true interpretation of it without the Spirit of God and if learned men cannot do it without Gods Spirit much less unlearned Therefore we must not oppose learning to grace or to Gods Spirit For how many have written Comments upon the Bible that have been very learned men yet from that sweet flower they have turned all to poison and through the corruption that was in their hearts have made it a Book to vent all their heretical and damnable opinions So that there must necessarily be the Spirit of God besides learning First to lead us into all truth And then secondly to sanctifie it to our own hearts in an experimental and powerfull manner For men may be very Orthodox and yet know nothing of the work of grace upon their own souls These things explained concerning a two-fold consideration of Paul as a sinner and as a learned man Let us make some practical Use of it And First We see our duty when God makes use of such great sinners not to upbraid and revile them with their former impieties but rather to admire the wisdome and power of God not to reproach Peter for his Apostasie or Paul for his persecutions as the Donatists did Austin for his former miscarriages but to bless God that giveth us such real testimonies of his grace When some Papists upbraided Beza with his youthfull verses he made Isti homines saith he invident mihi gratiam Dei These men envy me the grace of
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
experimental knowledge which may be accompanied with some kind of sensible affections Mat. 13. the temporary believer received the word with joy You see then that some may have joy and that from the Word yet this not be the true saving knowledge or faith Heb. 6. some are there also said not only to be inlightened but to have tasted the good word of God Here you may observe that some may tast may have joy all which do inferre some affectionate inward experimental workings on the soul and yet not attain to have the true and honest heart And the reason is because these affectionate workings they are but transitory they quickly vanish away There is no setled constancy or permanency in them So that we are not to give credit to all the affections nor to all inlargements that we may find in our selves even about holy things but we are to be sure that there be deep rooting enough Hence Fourthly All experimental workings of the soul are to be judged and tryed by the Scripture Our hearts being full of guile and imposture the devil also transforming himself into an Angel of light hence it may come about that we may have the experience of much joy of many inlargements and yet all the while be in the devils waies Hence it is that all Sectaries almost will tell us of the great support and comfort they have had and that ever since they embraced those new waies yea some make themselves to be the only spiritual men that all other are in the flesh as Tertullian wrote a Book against the Orthodox stiling it Contra Psachicos as those that were meerly natural in the mean time he pretended to private revelations The experiences therefore which we find in our souls we must examine and try lest we make that to be of God which is indeed of the devil No doubt many deluded souls in dangerous and damnable waies comfort others of the same way with them by that comfort wherewith they are comforted not of God but of the devil Therefore let our experiences especially of comfort be judged by the Word in these Particulars First In the manner and way how thou comest by them Are they by the Scriptures truly understood I say truly understood For if thou abusest Scripture putting thy own sense upon it and thereby receiving comfort it is no longer then Verbum Dei but verbum tuum thou wrestest it and makest it thy own or the devils and not Gods If therefore thy experience of comfort be grounded on the Word if thy consolation flow from hence then this will abide That we through comfort of the Scriptures might have hope Rom. 15. 4. The Spirit of God doth first lead into all truth and then into all comfort Secondly In the original and the efficient cause is it from God from the Spirit of God Or from the devil who may harden thy heart and make thee have such joy as mad men have not feeling their own misery The comfort and the joy that is truly so is still attributed to God and the Holy Ghost as the fountains thereof Thirdly Doth thy experience of Consolation make thee more humble and empty Doth it drive thee out of all thy vain carnal confidences This argueth it cometh from God if with the Centurian when Christ cometh to thy soul thou sayest Lord I am unworthy this joy this consolation should enter into me And therefore the more comfort the more lowly and debased in thy own eyes And never more then when the most joy This is a good experience of comfort as coming from God So also if this comfort be conducing to holinesse if by this thou art more quickned to mortifie sinne to subdue the corruptions that remain if this be like oyl to the wheeles thou art more fervent more zealous in all holy duties then make much of this comfort for it cometh from Heaven If then we have the experience of Gods working upon our souls both in the way of grace and the way of comfort then and never till then are we fitted to deal with the souls of others And there are these Reasons First None can wisely be a Physician to heal a disease in another unlesse he have skill and understanding in the nature of it and the fit remedy for it Now while a man hath no experimental knowledge of Gods workings upon his own soul he hath no skill no heavenly heart about the diseases in others souls Bring a poor wounded soul that is burdned with sinne that would be directed into Evangelical comforts to a Pharisaical self-righteous Doctor and alas he will as Ely thought the poor weeping woman bitter in soul and praying to God to be drunk so will these think such an one mad and foolish Hence you heard Christ would be tempted as we are that he might succour those that are tempted that he might have the tongue of the learned to speak to such who are weary Those that have not been thus humbled thus exercised thus comforted they are no waies able to be any helpfull comforters but like the Priest and the Levite will passe by those who are thus wounded Secondly As such can have no skill or understanding so they cannot have any sutablenesse of pity and compassion to those that are so afflicted in spirit and needed comfort She said Non ignara mali miseris c. The experience she had of miseries made her pity those that were in the like God would have the Jews be kind to strangers because they had once been strangers themselves Thou that hast been in the deep waters of Gods wrath thou that knowest how insupportable it is to feel the frowns and wrath of God for sin with what melting bowels with what pittifull affections wilt thou be like the good Samaritan Hence it is that as the Lord Christ himself did conflict with the wrath of God being in unspeakable agonies so also many of the choicest servants of God especially Ministers have been under the harrow and hammer of these desertions that they may be more polished for Gods building Luther doth manifest in several places what the great works of God were that he felt on himself so that though of a stout and undaunted spirit yet the anger of God did beat him to powder and finding no help for his afflicted soul in any Popish Principles no more then the Dove could place of abode while the waters did overflow at last when it pleased God to comfort him by Evangelical comforts through a right understanding of Christ and righteousnesse what a tree of life did his tongue become to others How many did he comfort by those comforts God had comforted him Calvin also it 's noted of him that he was a man of deep and retired thoughts within yet did retain them much in his own brest and no doubt by this he was the more prepared to be an excellent Instrument in the Church of God We see
Moral Patience Natural Patience I call that which cometh much from the constitution and complexion of their bodies they are more mild quiet and enduring of grief than others Moral patience I call that when men by wisdom and reading of moral precepts can harden themselves heroically to bear the tribulations up on them but Christian patience is that which comes from a regenerated and sanctified nature eying Gods glory his will and command only not regarding other sinister respects So that a Natural Patience a Moral Patience under thy sufferings will not advance thy salvation but that which is Christian You have a notable place for this 2 Pet. 1. 6. To patience godlinesse The Apostle doth there exhort to have the chain of graces linked together not to think it enough to have one grace unless he have all And therefore patience must be added to temperance for that requireth the denial of our pleasures the crucifying of our delights which cannot be without patience but then to this patience we must adde godlinesse implying that though we be never so meek so still so Lamb-like under our troubles yet if godliness be not added to this patient deportment if it be not from divine principles and to divine ends then our patience is greatly defective Look we therefore that when we quietly and patiently suffer it came from the grace of patience not from a counterfeit patience for this is not true gold and so will not enrich us This distinction being premised whereby a Christian may be inabled to know when it is Nature and when it is Grace that doth bear when flesh and blood doth suffer and when a divine Nature within him In the next place let us consider What goeth to the producing of this grace of patience for we cannot of our selves perform this duty of patience no more than a wildernesse can bringforth roses Therefore First The efficient cause of patience is God only The heart of man under any afflictions is like a wild bull in a net there is nothing but raging and repining under every exercise till God give a patient spirit Hence Rom. 15. 5. he is called The God of patience For what a wild unruly bedlam is an unsanctified man under any pressure upon him Like Cain he crieth out It is greater than he can bear Like Jobs wife he is tempted to curse God and so die Doest thou therefore under thy trials want patience Doth it grieve and sadly afflict thee to see thy self so passionate so impassionate Then let this make thee to run to the throne of grace improve this title God is the God of patience Say Oh God it is but speaking the word it is but saying Let there be patience and there will be patience How often have I resolved for patience How often prayed for patience and yet Lord my heart is tormented and tossed up and down like that Lunatick which could not be bound by any chains Not only my tongue but my heart are worse than unruly and savage beasts they may be tamed but this no man only God can tame it It 's God only therefore that maketh in us patience The grace of patience is farre above our power Tertullian wrote a Book of Patience but in the very beginning he apologizeth for himself why he should write of that subject which he had so little experimentally and practically attained unto and he excuseth it thus That he doth as those who are sick they delight to be talking and praising of health So I saith he who am Aeger caloribus impatientiae sick with feavorish impatient heats do delight to write of patience Thus do thou seeing it is more then of thy self thou art able to do The least tryal the least affliction is ready to heat thee with impatience pray to God importunately let him not alone till he blesse thee with this composed patient spirit Say with the same Tertullian Pereat seculum dummodo patientiam lucrifaciam Let the whole world perish so that God will give me patience Secondly As God is the efficient cause so the word of God that is instrumental The Word is like Davids harp to drive out this evil spirit So the Apostle Rom. 15. 14. That we through patience of the Scriptures might have hope When thy impatient flesh doth suggest this and that argument to discontent and repining Oh remember what the word of God saith It is for want of Scripture-consideration of Scripture-arguments that thy heart is so clamorous and unruly such a command such a promise would presently have made all calm and quiet The Heathen adviseth an angry furious man to look in the glasse while he is in those passionate fits that he may see how deformed he is made thereby but how much rather when thy heart hath boiled over with impatient repining thoughts art thou to recover thy self immediately and to look into the Word See what that faith what that requireth and then thou wilt be ashamed and abhorring thy self as a very beast Thirdly Afflictions themselves according to Scripture-expression they work patience also Thus Rom. 5. 3. Tribulation worketh patience Jam. 1. 3. The trying of your faith worketh patience Here you see afflictions are said to work patience but not of themselves it 's the power of God in and through them only as the beast accustomed to the yoke is more tame than at first so when we are constantly exercised with afflictions that they seem to be no new thing then through Gods grace we come to be more ready and willing in a patient enduring of them It is said of Christ himself He learned obedience by the things which he suffered Heb. 5. 8. not that he could grow properly in grace or be more obedient than he had been formerly but it is spoken in regard of experimental obedience he had the sense and feeling of it more than before but the adopted sons of God they do increase in obedience and patience by the things that they suffer Therefore thou who hast more afflictions than others it is a reproach to thee if they have not taught thee more patience and meeknesse than others Fourthly The exemplary or ideal cause of patience is God and Christ From them we have a most exact and compleat rule of patience Mat. 5. 48. Be ye therefore perfect as your heavenly Father is To be perfect is there to be patient for he had before instanced in the patience of God that even to the unjust he causeth the Sunne to arise and from this inferreth Be ye therefore perfect To be patient and that to enemies may be called perfection because this alone is taught in Christianity To love our friends is acknowledged a duty by all Nations but to love enemies is only professed by Christians Well then may we be patient under all the persecutions reproaches and vexations the enemies of God bring upon us For is not God patient towards them and yet they are more his enemies then
Christ have had their private meetings and have fled from the wrath of Magistrates which the Apostle attributeth to the faith of the godly not their fear Heb. 11. 37. Only when it was a case of confession and their duty publickly to give testimony to the truths of God then no torments could make them decline it SERM. XCIV Principles of Fleshly Wisdome used in the Propagation of the Gospel 2 COR. 1. 12. Not with fleshly wisdome WE are describing the several particulars of fleshly wisdome which men have made in the matters of Religion all which are renounced by the Apostle in this Text. The first in order I shall now propound is To advance those men who have been of their way by lies attributing glorious things to them and as much disparaging and falsly accusing all such who have been in a contrary way of Religion to them This hath been the subtil policy and stratagem in the Church of Rome For no Church in the world hath abounded more in fleshly wisdome then she hath done How notoriously absurd and ridiculous are they in relating many foolish miracles done by their Saints Yea they attribute many wonderfull things to some as Saints when there were never any such persons in the world as many learned Writers hold there were never such persons as St George and St Christopher and yet what fabulous miracles are reported of them And truly to read the lives of their Popish Saints would make a man nauseate their Religion they are written by such who did so much serve their affections and drive on their designes Which made Canus even a Papist complaine of it though he saith he doth Dolenter dicere magis quam contumeliose speake it with grief rather than with reproach The lives of Heathens saith he Canus loc Theolog. Lib. 11. cap. 6. are written with more truth by Heathenish Writers then of Saints by Catholicke Writers Laertius hath more faithfully related the lives of the Philosophers and Suetonius the lives of the Caesars then ours have done the lives of Saints Which maketh him goe on and say That he who wrote that Booke which is called Aurea Legenda was a man Perrei oris and Plumbei cordis He that wrote the Golden Legend was a man of an iron Fore-head and a leaden-Heart Now all this is nothing but fleshly wisdome not to regard the truth But onely what will make for advantage whereas we may see wonderfull sincerity in the Apostles in this very matter They did use no fleshly wisdome at all but doe record their owne infirmities as well as miracles Doth not the Evangelist Matthew relate how he was a Publican Is not Peter's deniall of his Master in all the aggravations of it recorded Are not the strifes of the Disciples about primacy mentioned Doe we not read of Paul and Barnabas their sharp contention Did not Paul withstand Peter to the face because he was worthy to be reproved Certainly the want of fleshly wisdome and carnall policy in the Apostles doing all things with sincerity and integrity as well when it maketh against them as for them doth plainly evidence that they were of God Christ doth not need the concealement of our imperfections The more unworthy the instruments are the more is his glory in bringing about his ends by them Thus Austin was not ashamed to leave to the world a publick confession of his youthfull vanities and follies And Beza doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expose himselfe to shame upon that very word Matth. 1. 19. where shewing that in Plutarch one Archilochus a Poet for dishonest verses which he had made he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expose himselfe to shame Quod mihi aliquando accidit c. Which was once my case saith he while a young man and not yet admitted into the Church which blot I hope I have washed away both by sayings and deeds He was a Papist while he made those wanton verses Therefore they need not upbraid him so for them especially seeing he manifested his repentance for them Therefore Beza did say of his adversaries Isti homines invident mihi gratiam Dei These men envy me the grace of God As fleshly wisdome is seene thus in an hyperbolical admiration of men of our own way not at all taking notice of their imperfections so is it no lesse manifest in the dispraising disgraceing and falsely traducing those who are dissentients from us This is fleshly wisdome to disgrace and calumniate those who are against us by forged lies As the Heathens of old said The Christians worshipped an Asses head and that at their love-feasts all wantonnesse and uncleannesse were committed It is Bellarmine's boast That no Catholickes are found to praise the Doctrine or lives of Heretickes which is it selfe false For to omit many instances Stapleton saith of Calvin though he subjoyneth enough to marre all That he is an Interpreter for the letter of the Scripture Ita diligens ita elegans ita suavis c. In Antid Evang. in Praefat. So diligent so elegant so sweet that many Papists did reade him Yea saith he I have heard many wish that those things which are disputed in his Commentaries against the Church and its faith were taken out and then they would be very greatly usefull But if it were true that no Papists did praise the Protestants this is not for their honour but reproach it being a duty to acknowledge the gifts and abilities that are in men though we abominate their errours and vices So that it is wholly fleshly wisdome in them thus to suppresse the excellency of those who are against them Yea if they stayed here it were pardonable but they doe most prodigiously vent and publish horrible lies about Luther and Calvin as if they had beene monsters of men for their impieties But all this is wisdome from the Devil and God hath turned all their cursing into blessing In the second place It is fleshly wisdome to maintaine any such pernicious and deceitfull Doctrines as doe maintaine falshood and deceit and thereby as much as lieth in them overthrow all humane societies The Priscillianists of old did maintaine That it was lawfull to lie and sweare and say any thing so that they kept the heart pure And the Papists I meane the Jesuited ones they come neare them for they doe professedly dipute for the lawfullnesse of Equivocation and Mental Reservation yea they call it prudence And as the Pelagians of old who privately to their Disciples did plainly declare their opinions but in publick spake craftily and ambiguously thereby to deceive others as if they were Orthodox alledging Christs example who to the multitude spake in Parables but opened them plainly to his Disciples so would these fasten upon Christ and holy men recorded in Scripture instances of equivocation But the Scripture commands us To lay aside lying speaking every man the truth to his neighbour Ephes 4. 25. And this is subjoyned as a necessary consequent of
if thou finde that one Sermon passeth away after another yet there is no spiritual benefit accrewing to thy soul thereby But why do we speak of spiritual Edification in how many is not the ground-work of Conversion laid how can they have the second benefit who have not obtained rhe first How can they be nourished and grow who have not yet the Principles of Life infused into them Two great things are then to be done by our Ministry through the grace of God The First To Regenerate The Second is To grow and increase in the work of Grace If the foundation stone of this building be not laid thou art yet in thy ruines and rubbish thou art yet in thy sinnes Thou art to pray and to desire all others to pray that God would have mercy upon thy soul that he would take away thy stony heart that he would heal thy blinde eyes and open thy deaf eares But if God hath brought thee into this spiritual estate know there is a necessity to grow in grace as well as to be in grace and that for progress herein God hath appointed his Ministry and the Ordinances Cry out then and say Lord not the First time but the Second and Third yet all my life long make me to partake of this Heavenly Benefit SERM. CVIII All Christians especially Ministers ought to lay out themselves wholly for Gods Glory and others good 2 COR. 1. 16. And to passe by you into Macedonia and to come again out of Macedonia unto you and of you to be brought on my way toward Judea THis Text containeth the manner how Paul was to fulfill his purpose of coming to them which was first to go to Macedonia and upon a short abiding there then again to come back to them and to make a longer continuance with them For the state of the Church of Macedonia was not so corrupt as this of Corinth and therefore needed not so long a residence of Paul there as in this place For our holy Apostle had his whole heart carried out in the service of God and therefore did order his journeys and continuance in any place according as Gods glory and the advantage of the Church might require it So that when Paul speaketh here of his travails and setteth down as it were his several journeys in all these he did not consult with flesh and blood or look upon carnal advantages but his aim in all is to promote the Kingdom of Christ There is one great difficulty which Commentators are exercised with concerning this Text and that is How to reconcile this passage with that which is 1 Cor. 16. 5 6 7. where he saith He would come to them after he had passed through Macedonia and that he would not now see them by the way whereas here he saith he will though afterwards he would come and abide with them So that here seemeth to be a contrariety in his purposes Some as Aquinas and others think therefore that this purpose in the Text was either made in a former Epistle which is now lost or sent by a messenger to them And that afterwards Paul for urging reasons did alter his resolution And that this is spoken of in the former Epistle which they say is the second though with us it be the first Hence it 's affirmed by some that the Apostle wrote three Epistles to these Corinthians though we have but two But it is the judgement of the most able Divines That no part of the Canonical Scripture is lost They grant many books are now wanting which some holy men did write but of that which was by God appointed to be the Canon and Rule of our faith and manners none is perished And indeed to hold that opinion would open a door for many atheistical arguments at least it would gratifie the Popish party who thinketh if there were no Scripture yet the Church and her traditions would be a starre bright enough to guide us unto Heaven Others there are that grant in the former Epistle Paul had a contrary resolution to this in the Text and that it is no dishonour to him to change his mind for they distinguish between matters of Doctrine and matters of Fact In matters of Doctrine they were alwayes guided by the Spirit of God But in matters of Fact sometimes they did purpose according to humane considerations but prudential and rational yet in the event were over-ruled to other things then they purposed by some new dispensations of Gods providence Neither is this to be blamed no not in wise men For the Rule is Sapientis est mutâ—re consilium new emergencies which the wisdome of man could not fore-see may cause new resolutions Now it 's plain that either Paul did wholly change his purpose or else he did not fulfill it as soon as was expected by the Corinthians which made them so calumniate him for inconstancy and levity And this answer may very well be justified yet Musculus doth at large shew how both these purposes may be reconciled and that there is no contrariety in them which is too long here to insert Let us come to observe some practical and profitable instructions from this Text and from the general scope that Paul had in all this labour and travail which was to advance the glory of God to promote the good of the Church rejoycing like a Gyant to runne his race We may observe That it is the duty of all Christians and especially of Ministers to lay out themselves for the glory of God and good of others Was not Paul admirable in this See how he taketh one journey upon another travaileth from one Church to another and all this is that Christ might be exalted Both godly Christians and especially Ministers of the Gospel are to follow Christ in this who went up and down preaching the Kingdome of God and doing good whithersoever he came All his life was spent in doing the will of the Lord. First Let us consider it as the duty of all Christians in their several places and relations and herein these things are considerable First There is none though in never so mean a condition but hath several talents committed to him which are to be imployed for the honour of God and the good of others The known Parable of the Talents doth sufficiently confirm this For though there be a great difference some have five and some have ten and others but one or two yet none are to sit idle And therefore in that Parable Matth. 25. 24. the instance of an unprofitable servant is made in him who had but one Talent we would have thought it would have gone worse with those who had more Talents they were under many obligations it would be very difficult to improve all Doth not evperience teach us that where a man hath many relations and several trusts committed to him how hard it is to be faithfull in all Yet here in this Parable he only is