from the Apostles writing a second time to the Church of Corinth which he seldom did to any Church but to that of the Thessalonians and to Timothy a single person One reason whereof amongst others was because that his former Epistle had taken some good effect and whereas they had been too remiss before about their indulgence to that incestuous person it seemeth this Epistle had now so awakened them that they began to be too severe to him though repenting and humbling himself as appeareth Chap. 2. 6 7. whereupon he exhorteth them To comfort him lest he be swallowed up with too much sorrow It 's true there were other reasons why he wrote this second Epistle but this is one amongst the rest From whence we might observe That it 's very hard for the Churches of God to keep within their proper bounds about Church-administrations Nothing is more ordinary than to fall from one extream to another These Corinthians that were so negligent in good order that many pollutions were suffered amongst them insomuch that Gods judgements had surprized them for their default herein Now when awakened to do their duty they are ready to overdo and from too much remisness to fall into too much severity Thus in many other things we might instance how the Churches of God have fallen from one extremity to another but this subject especially as it relateth to Church-Discipline will be more sutably treated of in Chap. 2. I therefore briefly raise a third Observation and that is from the Apostles care and zeal to build up the Church of God For whereas he could not come to the Corinthians as yet lest any Church-corruption or disorders should arise thereby he endeavours by writing to do that in his absence which he would not do by his presence From whence we may gather That it 's the Ministers duty not only by personal preaching but by all other lawfull wayes to promote that Church he hath any relation unto When Paul cannot preach he will write This zeal in Paul drew out those many Epistles that now we have recorded in Scripture Our Apostle speaketh notably to this 1 Thess 2. 17 18. and Chap. 3. 1. where he sheweth his cordial affections towards that people with what violence he was kept from them and because Satan hindered him he saith He could no longer forbear but would be left at Athens alone without any comfort or solace rather than not to send to them that so they might not be moved from the Gospel Thus at other times we see this glorious Apostle when present yet not contented with his publick preaching did from house to house as occasion served with tears beseech and testifie every one to cleave unto the Lord. From this example of Paul who though an Apostle and so not bound to attend on particular Churches yet did by letters confirm and quicken those Churches he had planted We see how great and grievous a sinne a voluntary and unnecessary non-residence is in those Pastours who by their Office are bound to a particular Flock and to watch over them For though in some weighty cases for the good of the whole Church they may be detained from their Flock yet voluntarily and slothfully to do this will at last be found a grievous soul-murdering sin Use 2. To reprove that people who complain of too much preaching and too much ministerial imploiment thinking it needless SERM. XIX Of the Name and Nature of a Church-Saint 2 COR. 1. 1. With all the Saints which are in all Achaia WE are now arrived at the last clause in this verse which containeth a more general Description of those to whom he directs this Epistle Some Epistles are called Catholick because not inscribed to any particular Churches or persons but to the whole Church of God Others are more particular and local as this to the Corinthians yet we see it 's not so inscribed to them but that also all the adjacent Saints are comprehended in it Yea though Paul and others wrote their Epistles to certain Churches and persons yet they are in some sense Catholick for they all were written as a perpetual Rule to the whole Church of God in all ages So that this Epistle doth concern even the Churches of God in other Nations as well as that of Corinth when guilty of such disorder So that in the Inscription which is more general than the former clause we may take notice 1. Of the Persons to whom Paul writeth and they are described by their qualifications Saints 2. By a Note of Universality All the Saints There is none so mean or inconsiderable but the Apostle writeth as well to such a poor contemptible Saint as well as to the greatest and most eminent 3. There is the place where Which are in all Achaia I shall first consider the Qualification Saints He giveth this title to all that were of this Church even as in the former Epistle he saith They were sanctified in Jesus Christ Now the Question is How the Apostle could give the title of Saints to to all the Corinthians with those in Achaia for they both seem guilty of the same sins and therefore from this Epistle directed to them when yet they were so foully polluted Was the incestuous person before he repented Were those unclean persons that had not humbled themselves for their sins and Paul was afraid he should find them such when he came Were those Saints Were such who denied the Resurrection yea that had no knowledge of God as Paul said of some to whose shame he spake it were these Saints To this Austin of old answered and so some of late That the Apostle speaks this generally of the whole body because some amongst them were Saints The denomination being from the most worthy part So that they conclude of this as a Rule to interpret Scripture by To understand that of some parts which yet is attributed to to the whole And for this reason they say it is That the Apostle writing to some Churches as to this of Corinth doth sometimes speak of them as if they were all godly and at another time he reproveth them so as if they were all blame-blame-worthy Thus because some were Saints indeed therefore he writeth to the whole Church as if Saints as we call a field of corn by that name though there may be many weeds and bryars amongst it This hath some truth but yet this is not all Secondly It may be thought that the Apostle calls them Saints in the judgment of charity because they did outwardly profess their faith and obedience in Christ even as Paul saith of Sylvanus 1 Pet. 5. 12. A faithfull brother as I suppose but a judgement of charity must be according to truth and he knew that all in Corinth were not truly Saints And as for that expression of Pauls concerning Sylvanus Calvin Estius and others do not relate the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a faithfull brother but to
against God when grace comes to convert them Therefore let the Use be of Exhortation to all such who have felt this lively power of God raising them out of the grave of sinne who have been taught of God inwardly as well as by the outward Ministry with all joy and thankfulness be astonished at the free and unsearchable riches of Gods grace to thee How many doth God passe by of better parts of greater abilities of higher conditions in the world that might have done him more service and pitch his love upon thee Oh do thou abhorre all those presumptuous and proud opinions of Free-will and power to make Gods grace effectual to thee Do not bid such as bring such Doctrines God speed What doth not thy own experience doth not the wonderfull power of God upon thee subduing and overcoming thy heart when thou wast full of carnal prejudices and sinfull reasonings abundantly convince thee of this Let thy own heart and experience confirm thee more than all their subtill distinctions can unfettle thee But I pass from this and come to a second Observation which Calvin on the place takes notice of He calls it a Church saith he though it were so greatly polluted though both for Doctrine and practice there were such great disorders yet for all that he doth not unchurch it he owneth them still for the people of God though they were greatly to be reformed as to the Church administrations neither are his exhortations to the godly to separate and leave the Church-communions though thus defiled he giveth no command to such a thing but rather exhorts them all in their places to amend and reform To purge out the old leaven that was amongst them Therefore to forsake polluted Assemblies and leave them hopeless seemeth to be a great neglect of our duty we are rather to stay that by our abode and presence we may rectifie things that are crooked The Doctrine is That a Church may be a true Church of God although it be defiled with many corruptions several wayes As a godly man may be truly godly and yet subject to many failings Thus a Church also may be truly Gods Church the Body of Christ yet many distempers and sad confusions amongst them This truth is worthy of all diligent prosecution because many men though otherwise good out of a tenderness and misguided zeal may separate from our Congregations deny them to be true Churches and all because they see many things amongst us that are matter of grief and a great stumbling block to them This I confess is and hath been a sad temptation but a particular Christian is is not to excommunicate and unchurch a Church till God hath given a Bill of Divorce to it and hath cast it quite off An impatiency to bear any evil or disorders in a Church is not presently to be commended and yielded to to the utmost A Christian must have wisdom and a sound mind as well as zeal and a tender conscience Even the Reformed Churches did not wilfully and voluntarily depart from the Church of Rome but did stay to cure and heal Babylon untill they drave them away with fire and sword So that our leaving the Roman Church was not a Schismatical separation but a forced discession or departure from them But of this it may be more afterwards Let us for the present take notice of what corruptions and disorders were here at Corinth which yet he calls the Church of God And First Whereas the Apostle comprehends all Religion in these things Tit. 2. 12. Righteously soberly and godly Righteously in respect of religious duties towards God We may see how the Corinthians were blame-worthy in all And 1. For their sinnes of unrighteousnesse The Apostle sharply reproveth them for their contentions and quarrellings even so farre that they went to Law with one another and that in the Heathen Judicatories which was a great and grievous reproach to the Christian Religion How would the Heathens deride and scoff to see those that were Christians and out of appearance from love to heavenly things forsaking the world and earthly advantages thus to implead one another about meum and tuum about money matters or other civil rights to sue one another before Heathens Judges What could this produce but to make the Heathens say They talk of leaving all and following a crucified Christ but they will not abate of their earthly rights to one another not in the least measure Which did so grieve the Apostle that he conjureth them What have ye never a wise man to be an arbitrator amongst you Why doe ye not rather suffer wrong Nay they were so farre from such meek self-denying spirits that they rather did wrong and defraud one another Now see how zealous the Apostle is in this 1 Cor. 6. 1 2 3. he saith Dare any of you having a matter against another goe to Law Dare any of you supposing the Gospel the meekness of Christ the self-denial and contempt of earthly things with the scandal redounding to Religion would sufficiently awe their consciences Again vers 4. he tells them that the things pertaining to this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for about them they quarrelled so much were so inconsiderable that they should appoint the least esteemed in the Church for to end such inferiour work Again vers 5. I speak it to your shame And vers 7. There is utterly a fault amongst you Thus you see that in matters of Justice between man and man there were great offences Only by the way let none gather from these expressions of Paul that it is unlawfull to go to Law or appeal to the Civil Magistrate to know his due right when that is detained from him For that is many times so farre from being a sinne that it 's a duty it would be a sinne not to pursue it as you see Paul pleaded his right and would not go out of prison when they had done it against Law till the Magistrates came to intreat him provided that there be those qualifications which Paul insinuateth 1. That this impleading be not before Heathens and Pagans who hate the Christian Religion 2. That we have such Meeknesse of spirit as willingly to suffer wrong did not the Gospel of Christ or the Law of the Land or the good of others require it of us And Lastly That we be willing to referre all our controversies to any just and wise arbitratours If these things be premised and yet unreasonable and absurd men will make a spoil and a scoff of men then both Religion and Justice calls them to defend themselves and it would be a sin to neglect it In the second place for Sobriety which is the expression of such graces as belong to our selves viz. Temperance and Chastity How grosly did the Corinthians offend here There were some that had repented of their fornication and uncleanness and for drunkenness some did presume to come to the Lords Table not
from Christ and that having begun in the Spirit they would end in the flesh We might instance also in several other Churches But as the Father said elegantly We need not drink up the whole Sea to know whether the water be saltish a drop or two will suffice Secondly This may be demonstrated from the relation and comparison the Church is adorned with in reference to Christ It 's often compared to Christs wife now the wife continueth a true wife and is not to be deserted unless for Adultery which breaketh the conjugal knot otherwise though she have many sad infirmities which may make the relation bitter and uncomfortable yet it doth not unwise her The Church is also Christs body now a body is not forsaken by the soul though it be a sore body a leprous body a leper is a man though a leper It 's Christs â—arden now this may have many weeds in it and many things defile it yet it is not presently made a waste wilderness Thus it is with the Church of God she may have many failings in Doctrine and manners yet not be quite unchurched Thirdly From a godly man A true child of God may have sad falls as we see in Peter and David yet for all this not be quite excluded out of the Covenant of grace they did not lose their sonship even in those sad transgressions and will God be more severe to a whole Church than to one person Use of Instruction what a deal of prudence and wisdome is required in every godly man under Church-pollutions To know what to do to understand how to deport himself for this he must be guided by the Word and the advise of those that are faithfull on the one hand not to be stupid or careless much less complying and communicating with the Church defilements and on the other side not to be so transported with misguided zeal and impatiency against evil as there by to rend the Church causlesly and to sin our selves because others sin SERM XVIII The Preheminence of the Church of God above all Civil Societies As likewise concerning Paul's writing this second Epistle to the Corinthians how hard a thing it is for Churches to keep within their proper bounds and what great care Ministers ought to have to use all means lawfull to promote the Churches which they have relation to 2 COR. 1. 1. To the Church of God which is at Corinth THis clause hath been fruitfull for much spiritual and edifying matter I shall conclude it at this time There are three things more which are to be deduced from this subject And First Whereas you see that the Epistle is not directed to the Magiâ—â—â— or Civil Governours of the City neither is the least notice taken of their wealth oâ— external pomp We may observe That the Church of God as it is a Church doth farre surpass all Civil Societies and temporal Dignities The Apostle owneth nothing in this famous City but their faith their profession of Christ and subjection to him A Church is a supernatural Society for supernatural and spiritual ends where God is in a more special manner present and therefore though the civil Magistrate be also of God and civil Societies they are of him yet not in that peculiar relation as a Church is Thus the Psalmist saith Psal 87. 2. The Lord loveth the 〈◊〉 of Sion more than all the dwellings of Jerusalem that is the Assemblies of his people met together in holy Ordinances above all other their civil meetings though never so pompouâ— and magnificent Therefore it 's good to consider that in all the inscriptions which the Apostle 〈◊〉 to any Churches he doth not at all speak of any civil or temporal Dignities that the places where the Churches were had but only â—…on of their spiritual titles as a Church Saints Believers Beloved of God And certainly if we do truly consider things these Titles do as farre transâ—â—nd all civil glory as the Heavens do the Earth The Apostle writing to the 〈◊〉 in all that Epistle takes no notice of the glory of that City which was the Orbis Domina and which they usually called aeterna Urbs he mentioneth their faith which was known to the whole world Rom. 1. 8. not the Roman and warlike power whereby they were so terrible to all Nations It is good to consider this for how few Churches do esteem of or judge themselves by their Church consideration but by their civil respects As they are such a City such a Corporation glorying in their Liberties and Charters whereas the consideration of themselves as a Church should far more possess their hearts Briefly to understand this consider First That the Church and Commonwealth or any civil Society are two distinct things the Church is one thing and the State another thing In the times of Heathen Magistrates and while there was outward persecution by the civil Powers which then ruled it 's plain for the City of Rome and the Church of Rome in Paul's time were wholly different So at Corinth the civil Magistracy of the Town did not seem to be Christians the Corporation of the Town was not as I may say made a Church The Christian Religion was not at this time established in Corinth by the City-Laws and Government only many in Corinth were become believers So that it 's plain The same Corinthians as they were a Church lived by other Laws and by different principles then as members of the City of Corinth As he was a Citizen so he met in their civil Judicatories so he acted according to the Laws of the City provided nothing was against Gods command but as a member of the Church there so they meet with others in spiritual communion for holy and spiritual ends Thus it is in a State while they are generally Heathenish But some have doubted Whether if a Commonwealth become Christian then there is any difference there between the Church and such a Christian State Whether then they are not all one But certainly by the first Institution and plantation of Churches by Christ and the Apostles Churches were founded and imbodied their Officers imploiment and the end of their Society appointed without any relation to the civil State and Government where they lived And therefore a Christian State doth not civilly govern nor bear the Sword punishing with death neither are there supream Governours Lords or Noblemen in it as a Church for then these should be Church-officers and instituted by Christ a Justice of Peace is not of Christ as a Pastor in the Church Neither on the other side are the preaching of the Word the administration of Sacraments the exercising of Church-censures the effects of a Christian State but as a Church So that it 's necessary by Scripture to acknowledge these two a Church and the State as two distinct Societies though the same men may be members of the same Secondly It 's a most blessed thing when the civil State and Church are
and profits than future glory then thou proclaimest thy exceeding great folly and madnesse If then thou love thy self thy soul thy salvation be patient in enduring all that God layeth upon thee Fifthly Be patient under such sufferings Because hereby thou promotest the good of others the salvation of others And certainly this should much prevail with us These sufferings of mine these patient endurings for the cause of Christ may provoke and encourage many others This did greatly induce Paul and animate him in all his reproaches and difficulties he met with for the Gospel because that hereby the Church was more propagated With what joy Phil. 1. 13. doth he speak of this That his bonds were made manifest every where and many of the brethren waxed more confident and bold than before As on the contrary we see the impatience worldly fears and Apostasie of some have done a world of hurt to others not only falling themselves but making others also to tumble down with them This is a sad thing to consider of If the Apostle Rom. 14. speaks so dreadfully about a strong Christian abusing his liberty that thereby he is a stumbling block and on his part destroyeth him for whom Christ died How much more will this hold true on him who shall perfidiously forsake Christ rather than suffer for him And although some of these have recover'd again and manifested as much faithfulnesse as they had formerly falshood yet those that did wholly fall off their fall was great making the adversary to rejoyce and animating others to do the like Therefore on the contrary if thou endure with constancy and patience under all opposions in nothing being dismayed this will imbolden others thou mayest prevent the backsliding of others Insomuch that to suffer for Christ is a great act of love not only to Christ but to the Church when with Paul we shall be willing to be sacrified for the good of other mens souls Now this duty of love we owe to the Body of Christ we are bound in conscience to suffer reproaches and all manner of trials for righteousnesse sake not only because Christ requireth it and with reference to him but also out of love to the souls and salvation of others When we suffer we do not only suffer as private Christians but as members of the body and therefore the concernment of the whole body is in the suffering of every member This then should greatly encourage us in all our afflictions for Christs sake It is not I alone it 's not my salvation only but the salvation of many others is carried on in this businesse Hence some have thought more implied in that expression then ordinarily is conceived 1 Cor. 4. 13. where the Apostle saith We are made as the filth and off-scouring of the world they say the words are not to be understood only of dishonour and reproach but because they were applied to such Sacrifices and devoted things in the offering whereof common judgements were removed piacula therefore they inferre That the Apostles sufferings did conduce to the whole Church of God Others come to obtain mercy by following them for an example I shall not plead for this interpretation onely this is a truth in the general That many have been converted and so saved by beholding the courage and patience of godly Confessors and Martyrs It 's then a duty we owe to the Church of God to suffer when Christ requireth And if we read of Heathens the Curtii and Decii who have devoted themselves to present death to remove some publick calamity what shame will this be to Christians if they shall not in a regular way shew such zeal for the Church of God We have a notable passage 1 John 3. 16. We ought to lay down our lives for the brethren What Christ did for us we are to do for the Church So that from this Text it is plain there are cases and instances wherein a man is bound to lose not only wealth and estate but even life it self for others Hence there is a distinction of Martyrium charitatis and Martyrium fidei A Jesuite Raynardus de Martyrio doth industriously endeavour to maintain That if a man having a call from God doth venture his life by visiting some infected with the plague doing this out of love to God and peoples souls such a man is as truly and properly a Martyr and that in a strict sense as one who dieth for witnessing the faith I shall not here examine this point only in the general we may conclude That he who layeth down his life for the brethren for the spiritual good of others having a call thereunto he he is a Martyr and may encourage himself with all those promises that those who died for the faith have done Yea such a suffering and Martyrdome may be called Martyrium fidei as well as charitatis or misericordiae Faith having imperate acts as well as elicite Hence the Apostle Heb. 11. attributeth divers worthy actions and atchievements unto Faith By this you see in any suffering whereby the Church of God is edified wherein we demonstrate our love to the salvation of others we may greatly encourage our selves Hence also it is observed by one of the Ancients That he who shall suffer to prevent schisms and breaches in the Church of God is more to be honoured than he who suffereth because he would not offer to an Idol because here is more love to the Church of God Let this then in all sufferings whether verbal or real mightily support thee that not my own salvation onely but the good and salvation of all those who shall come to hear or know this will also be furthered To be a meanes of conversion by suffering is in some respect greater than by preaching SERM. LV. All the Dispensations of God carry on and further the Salvation of his People 2 COR. 1. 6. Or whether we be comforted it is for your consolation and salvation THe first part or member of that distribution which the Apostle here useth hath been dispatched For as to the last particular observed in the illustration which the Apostle useth viz. The object matter of their patient enduring which is said to be the same sufferings which we also suffer If any new matter shall present it self it will be more fitly considered in the next verse I proceed therefore to the second part of the distribution used here by the Apostle In that we may observe The Condition supposed If we be comforted Here is light as well as darkness Summer as well as winter The godly are not alwayes afflicted but they have also their seasons of comfort It is not an impossible thing here supposed but what God doth ordinarily bring about for those that fear him So that in the time of adversity thou art to remember the time of thy consolations also whereas the people of God in their distress are apt with David to cry out Hath the Lord cast
He may justly expect Gods assisting of him with such qualifications of zeal and courage as are necessary to that work Thus the Apostle speaking of all the Ministers of the Gospel saith We have not received the spirit of fear but of power and love and a sound mind 2 Tim. 1. 7. It 's God that giveth us such a spirit where God calleth to an Office there he giveth suitable assistance For as it is with the general Call of Christians because God calleth them to holiness therefore he furnisheth every one with grace without which happiness cannot be enjoyed So it is in peculiar special Offices if in civil he gives Saul another spirit and much more in holy functions Hence he Isaiah's lips with a coal of fire from the altar Though Jeremiah pleaded he was a child yet God promised to enable him And when Moses did again and again excuse his inability to the Office God put upon him The wrath of God was kindled against him Exod. 4. 11. saying Who hath made mans mouth who maketh the dumb or deaf c Have not I the Lord If then God calleth he can give wisdom mouth and spirit such as none shall be able to withstand Oh then what a comfortable support is here When thou art dejected under the thoughts of thy insufficiency and weakness thinking thou shalt fail under the burden and prove a reproach to the Office Yet because God hath called thee thou mayest imbolden thy self thou mayest say Lord I cam not hither of my own will I am not in this place and Office by my own seeking but all is of thy will and ordering and therefore do thou own thy own servant Though I am weak thou art not who is the Father of Spirits but thou alone Therefore under all imperfections do thou runne unto God who hath set thee in that Office 2. As he may expect assistance so also Protection and Defence in all the dangers they are assaulted with For it cannot be but he that is called of God if he do the work of God zealously and impartially but he will raise up many enemies and find great opposition in his work Now as our Saviour told his Disciples of their danger That they should be haled before Rulers thrown into prisons and cast out of Synagogues yet he bids them Take no thought what they should say viz. not in a sinfull distrustfull manner because at that very time it should be given them what to speak Mark 13. 11. He doth not forbid a lawfull premeditating but that which is accompanied with slavish worldly fears and humane distrust as if the Spirit of God would not be ready to assist Doth not Paul reckon up the several dangers that he was every day in insomuch that his safety was every day miraculous Yet God delivered him out of all He prayed to be delivered from absurd and unreasonable men and God heard him Thus Jeremiah likewise he did undertake a very difficult Province he was to deal with Scorpions and tygers yet Jer. 1. 17 18 19. God bids him Not be dismayed at their faces for he had made him a defenced City an iron pillar and a brazen wall c. They might fight against him but never prevail This then is a blessed reviving when in the midst of all thy assaults all the troubles thou dost conflict with this man reproacheth thee that man revileth thee thou canst appeal to God O Lord Is not all this because I do the work commanded Is not all this because thou hast sent me and because I am an Embassadour in thy Name Certainly if David did so severely avenge himself upon the Ammonites for the injury done to his Embassadours No lesse wiâ—l God reward those who despise those he sends And therefore it 's one of the great wonders in the world That Christ hath maintained a Ministry in his Church for so many hundred years when all the malice and policy that could be devised hath been imployed to overthrow it Yea God hath in most ages still stirred up some with admirable zeal and courage to withstand the deluge of corruptions that were in those daies and though many have been violently put to death yet some have been wonderfully protected as John the Evangelist Athanasius and Luther 3. They may expect wonderfull success and fruitfulness in their labour For seeing God hath sent them and they come in his Name their labour shall not be in vain The Apostles though few were made salt enough to season the whole world At one Sermon Peter converted three thousand Rom. 15. 19. Paul tels us The Gospel did spread it self by his preaching yea some of Caesars own houshold became converts Thus doth the Lord wonderfully cooperate with his own instruments insomuch that Divines have a Rule Qualis vocatio talis successus yet this must be wisely understood for as in the Scripture many precious godly women went barren and had the reproach of not bearing children as Sarah and Hannah So many eminent servants of God though called by him and owned as it were by name yet have not had such success in converting of souls as others had Yea Christ himself did not convert so many as the Apostles Isa 49. 2. Christ speaks notably to this of this protection by God yet the little success he had So that it 's the Scriptures complaint of stretching out the hands in vain all the day long to a gain-saying people Therefore we are to distinguish of people for they are either such as never had the Word of God preached to them or such who though enjoying of it for many years yet have so universally apostatized that a Reformation is like a new plantation of the Gospel Now to such a people as these commonly the Word hath been successefull and multitudes have been caught in the Net of the Gospel Commonly at such seasons there hath been a preparedness made for the Gospel to run and to be glorified Thus you see the Romans Corinthians and many Heathenish places were converted from their Idols to serve the living God Thus also among the Jews when Christ came as a reformer to that apostate people he saith That the harvest was great but the labourers were few Luk. 10. 2. There were more to be converted but no instruments to do it and therefore he bids them Pray unto God to send labourers into his harvest As with ground new broken up there the labourer hath the greater hopes But in the second place There are a people that have long lived under the means of grace and have often resisted the Spirit of God in the Ministry Now for the most part there is very little conversion wrought on such Not but that Gods arm is as strong as ever and the Word is as powerfull an instrument and God doth approve of his Officers only the unworthiness and unprofitableness of the people have deserved that God should give them up to spiritual judgements and that no
it saith he You see then orthodoxy is sooner received than godly and holy order but we are to know that though we have many things to glory in that we are a true Church that we have excellent preaching and many learned Officers in it yet if there be not an endeavour to take away all offences and scandals there is great matter of humiliation The Apostle speaketh notably in this matter to the Corinthians 1 Cor. 5. 6. Your glorying is not good c. The Corinthians they gloried and boasted in many things but as long as they did not cast out the old leaven or the wicked man but this leaven was in danger to leaven the whole lump therefore he telleth them Their glorying was not good there was greater cause to be deeply humbled because of such disorders amongst them Let us not then though we can and may prove our Church to be the Church of God therefore sit down and take our rest as if therefore reformation of corruptions were needless No the Apostle doth farre otherwise to this Church of Corinth though he call it the Church of God yet his Epistle is full of sharp reproof to them he is very zealous and lively in putting of them upon this that they became a new lump that they be made as it were a new Church and a new Congregation Farre be it therefore from us to excuse or connive at our publick impieties because Corinth though so polluted is a Church No we are to tremble and humble our selves under such disorders they are great provocations of Gods anger You see God did begin to judge and chasten this Church of Corinth God takes notice and is very angry with all these disorders and great neglect Therefore if you observe those Epistles of Christ from Heaven to the seven Churches of Asia where their works were not perfect where there were any decayes yea if Christ had any thing against them though there were other things commendable yet he will take notice and rebuke them therein yea to some he threatens to take away their Candlesticks that is their Ordinances and to unchurch them Oh then let us humble our selves under Gods hand for all our Church-sins all our Assembly-iniquities lest the wrath of God break out upon us The second extream we are to take heed of is That because of the corruptions that are in a Church we are not so farre transported with misguided zeal as to take no notice of the truth of a Church Some are apt so to attend to a true Church that they never matter the corruptions of it Others again they do so eye the corruptions that they never regard the truth of it but it is good to avoid both these extreams Whence cometh that impatiency in us to bear any evil in a Church Whence is it that we uncharitably rend from it Is it not because we do not consider it may be a true Church and salvation is there to be had yea conversion and regeneration though there be many things to be reformed There is no Church so pure but that there are some imperfections in it no Church so reformed but in some things it needeth a reformation Thou mayest go from Church to Church and be like Noah's Dove not know where to set thy feet if thou look for absolute perfection in any Church whether thou goest As there is no constitution of the body which hath an exact temperament ad pondus but some humour or other doth predominate so there is no Church that is of such a perfect frame but it hath its several grievances and though it may be freed from those evils they separated from yet they may be assaulted with others that are as destructive of a Church in a contrary way though freed from tyranny yet not from divisions and daily subdivisions amongst themselves So that in these things we are diligently to make the Scripture our Rule Thirdly Though that Church be a true Church where we live yet if many corruptions do abound therein we must take heed That we do not pollute our selves thereby or become partakers of any sinne indulged amongst them As we may not sinfully separate upon this ground because they are no Church so neither may we continue so as to pollute and defile our selves with any known sin The Apostles exhortation to the Corinthians under these manifold pollutions is that every one in their proper place should endeavour their new moulding So that under Church-pollutions thou art to consider what God cals thee to do to rebuke exhort admonish and if this will not do to complain to Church-Officers who are to guide and watch over the flock and if yet this will not do then to be the more earnest with God in prayer to bring about Reformation notwithstanding all the gainsayings of wicked men To mourn and sigh unto God as a Lot in Sodom vexing thy righteous soul continually as a lamenting Jeremiah among the apostatizing Israelites And certainly God doth in a special manner take notice of such who do mourn for those abominations that they cannot remove or take away Ezek. 9. 4. when thou canst appeal to God saying O Lord these corruptions these disorders they grieve me to the very heart I cry out daily Wo be unto me because I dwell with men of polluted lips This will much ingage God to thee Likewise we read Revel 3. 4. in what a special manner God takes notice of a few names in Sardis which had not defiled their garments To be therefore in the midst of a defiled Church and yet to keep thy self unspotted this is admirable as they record of the river Alpheus which though it runne into the Sea yet it keeps its own natural sweetness though we have communion with the Church in those things that are commanded by God yet we are not to partake with them in any evil way as those seven thousand in Eliâ—ah's time though they did not depart from the Church of Israel yet they would not bow their knee to Baul In the next place Let us demonstrate this that a Church may be Gods Church though it be greatly corrupted And First It may be seen from the induction of several Churches as for example the Church of the Jews they were Gods people and God did own them as his yet as appeareth by the Prophets complaints and daily reproofs they were full of Idolatries and all moral impieties and for all this there were many repentings and turnings in Gods bowels to speak after the manner of men before he would call them Lo-ammi a people no more to him But you may say That was in the Old Testament when the Spirit of God was not poured out so effectually Consider then besides this Church of Corinth the Churches of Galatia were not they farre infected with doctrinal pollutions and vicious lusts of the flesh That the Apostle mentioneth not any where such zeal and sharpness as he doth to them threatning them with Apostasie
observable in the Corinthians repentance that they repair and set up that good and holy order which was collapsed amongst them And therefore as Paul said to the Colossians Chap. 2. 5. He did rejoyce to behold their order So might he here In his former Epistle he severely taxeth them for want of Church-Discipline that they neglected good order there was a scandalous sinner suffered amongst them and they did not mourn and humble themselves because of it they did not cast him out and free the Church from that contagion therefore with many arguments he presseth them to gather together and to execute Church-Discipline to cast out this wicked person from amongst them 2 Corinth 5. which accordingly they did or were about to do yea they seem to fall into too much austerity from their laxe indulgence and connivence at sinne to too much severity against a penitent humbled sinner as appeareth 2 Cor. 2. where the Apostle exhorts them To confirm their love to the incestuous person now deeply sensible of his sinne lest he be swallowed up with overmuch sorrow When therefore Paul saw that those who had such disorders in their Church no zeal against sinners no endeavours to purge out the old leaven to be so greatly changed that they are hardly perswaded to moderate their zeal this may well provoke him to say His hope was stedfast of them For if they would have been remisse and negligent in any thing it would have been about Church-order For we see sound Doctrine is sooner received into any Church than holy Discipline There were but few Kings among the Jewes that did endeavour a Reformation of the disorder which was about Ordinances and it is noted as a peculiar work of God upon those mens hearts who were ready thereunto as for the other they mocked and derided at such a pious endeavour 2 Chron. 30. 10 11 12. There was the hand of God upon some in a special manner to induce them thereunto The Church of Ephesus Revel 2. 2. is commended Because she could not bear those that were evil It argueth the strength of the stomack to exonerate it self of burdensome humours So that by this we see That the hopes of those who are faithfull Guides in the Church are greatly quenched concerning such who are refractory and adversaries to that holy order which would deliver the Congregation from the ignorance and prophanenesse abiding there The very Heathens will rise up in judgement against them who would admit no prophane sinner to their Heathenish Rites witnesse that known acclamation Procul ô procul este prophani The Priest also about to sacrifice asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was there And answer was retuened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and honest men Origen also justifying the Christian Discipline that did shut out from their communion prophane persons instanceth in the Sect of Pythagoreans who when any of their company had fallen into grosse sinnes they ejected him and sent a Coffin to him made for that purpose signifying thereby that he was no better than a dead corpse Yea the Socinians though blaspheming the Deity of Christ will condemn such carnal Gospellers For this is one argument they use against the Evangelical Reformed Churches that there is not such holy order against prophane and impenitent sinners as ought to be Yea some of them go so farre as to say That that is not a Church which hath not Discipline If then Heathens and damnable Hereticks have been zealous for purity about their religious Rites how hopelesse are they who had rather with the Gadarens have Christ go out of their Countrey then be deprived of their swinish lusts Thirdly Lastly Pauls hope was therefore stedfast concerning the Corinthians Because of that which followeth in the Text they did communicate with Paul in a patient suffering for Christ and therefore being sufferers with Christ they should also reign with him Christs friends are tried in the time of adversity It 's an hopefull sign of an honest and sincere heart when thou canst cleave to Christ and confesse his Name in the midst of all persecutions Then Christ saith Now I know thou lovest me because thou hast not withholden thy dearest comforts for my sake When under persecutions for Christs name thou canst rejoyce and not as Bonaventure expresseth it be like the Cart-wheel which while it beareth its burden doth sometimes make an harsh and unpleasant noise Christ hath both his Summer and his Winter for his Church and therefore this Garden Habet Lilia sua rosas suas Her Lilies in time of peace and her Roses in time of persecution Now those that love Christ more than father or mother or life it self and then as it followeth Matth. 10. 37 38. take up his crosse for this can never be done without the former these do give great hopes of the truth of grace in them Now the ground of this encouragement to a godly Minister is the state of grace here and of glory hereafter For his flock is both the end of his work and the end of him that worketh It is both finis operis and operantis As then Christ whose death was for the salvation of believers is said to see the travail of his soul and to be satisfied So it is with every true Pastor What a joyfull thing would it be to have good hopes of the work of grace in every one that belongeth to his charge So that thy ignorance dissolutenesse and such damnable wayes are the grief and trouble the thorns in the sides of those who are to give an account for thee Oh let not the contrary be true that such is the ungodlinesse the prophanenesse of thy life that our fear of thee our grief about thee is continual SERM. LVII Of our partaking with others in their Suffering for Christ and how this is a way to interest our selves in the Joy and Glory which such Sufferers enjoy 2 COR. 1. 7. Knowing that as you are partakers of the sufferings so shall ye be also of the consolation IN these words we have a Declaration or Specification wherein or wherefore the hope of the Apostle was thus stedfast concerning them it is because they did not wholly cast off Paul and contemn him for his afflictions as the false Apostles endeavoured The Apostles hope was stedfast as you heard not like the hope that we sometimes have which is mutable and uncertain For how many are there with Pharaoh and Abab under some judgements of God or under some exquisite agonies of the soul which complain of their sinnes cry out of their impieties So that we have some buddings of hope concerning them till at last they dash all and disappoint all expectation by their Apostasie but such is not the Apostles hope concerning these he hath a surer foundation and therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing not guessing or opinionating by slight conjectures but knowing It should according to the rule of Grammar be 〈◊〉
and glory not his own that he aimed at His patience also was no lesse remarkable when he could quietly go through all the reproaches and calumnies that the false Apostles did charge upon him especially his patience was even miraculous in those sufferings he was exercised with for the Gospels sake He that informed others they had need of patience how much more had he being put to so many combates as he was Yet under all this he fainted not he forsook not Christ and his cause yea he rejoyced in his sufferings and looked upon them as so many marks of honour 2 Cor. 11. 23 24 25 26 27 28. you have a long Catalogue of the manifold bitter trials he was put upon yet he was gold in this fire he was wheat in this winnowing he doth not complain of the cause of Christ he had espoused as Zipporah to Moses Thou art a bloody husband yea in all these things He is more than a conquerour as Rom. 8. 37. For the greatest Conquerours do for the most part receive some losse but these tribulations were so farre from making him a loser that he was thereby a gainer The grace of God was wonderfully in Paul to make him so zealous for the Churches of Christ as he was he learned of Christ himself to have the zeal of the Lords house to eat him up 2 Cor. 11. 29. Who is offended and I burn not There was nothing in the Church of God that fell out which might be a stumbling block to any believer which might any wayes tend to make such an one fall but his heart was affected therein as if it had been his own cause Therefore in the fore-mentioned Chapter 2 Cor. 11 28. he acknowledgeth the care of all the Churches to be upon him and this made him so compassionately sympathizing with every member thereof Thus Paul is like a spiritual Atlas bearing up the Churches of God not that he owneth himself in this any further than to acknowledge the grace of God thereby to him Now this zeal did necessarily imply publick affections whereby Paul was inlarged in his soul towards the glory of God and the good of others which heavenly constitution doth necessarily suppose the grace of God Man naturally making himself the utmost end of all his actions and his own self-love like Phaeaoh's lean kine doth devour and swallow up all that is before it Is not that passage of his publick affection matter of amazement Rom. 9. 2 3. where he professeth his great heaviness and continual sorrow of heart for the Israelites Yea this did so farre possesse him that he saith I could wish my self acoursed from Christ for their sake Such an high expression that it hath troubled Interpreteâ—s how to explain it and make it lawfull as if in publick affections as well as private that were true Difficile est amare sapere It is hard to love and to be wise also Now this is a blessed effect of Gods grace upon the hearts of those who preach the Gospel when they preferre Jerusalem above all their joy when they preach not to live upon the Gospel and to be maintained by the Gospel but rather use these as steps whereby they may ascend higher That as the body is for the soul not the soul for the body so they make personal accommodations for the publick not publick for the personal Lastly That I may not weary you out the courage and spiritual fortitude that Paul did upon all occasions demonstrate doth plainly demonstrate the grace of God towards him The ministerial Office is compared to a souldiers imployment 2 Tim. 2. 3 4. where Timothy is commanded to endure hardnesse as a souldier of Christ And because he is set apart for this spiritual warfare therefore he must not entangle himself with the affaires of this life and herein Paul did shew himself an excellent pattern Was not he an excellent souldier when Phil. 4. 11 12. he had learned in whatsoever estate to be content he knew how to abound and how to want every where and in all things He must needs have spiritual fortitude that could thus endure hot and cold No wonder then if at the close of his life he hath this comfortable testimony from his conscience That he had fought a good fight 2 Tim. 4. 7. This is that which maketh the ministerial work so difficult we are to conflict with the lusts of men we are to demolish the Kingdome of Satan all our work if faithfully discharged breedeth nothing but the malice and opposition of ungodly men And that this is wholly the gift of God appeareth 2 Tim. 1. 7. God hath not given us the spirit of fear but of power and of love and of a sound mind of power that subdueth all worldly fear and man-pleasing yet lest this power should make us too harsh and austere there is love to mollifie and sweeten it For Dilige loquere quod vis said Austin Love and then reprove as much as you will But lest love should make us foolish and too indulgent there is added a sound mind as salt to season this Sacrifice These are the qualifications of a Minister but who giveth these From whence doth this good and perfect gift come Even from the Father of lights Jam. 1. 17. Fifthly The grace of God proclaimed by Paul was In the heavenly wisdome that he did use in the managing of his Office For although he disclaimeth fleshly wisdome yet he attributeth to himself true heavenly wisdome he considered his auditours what they were able to beare he did not put new wine into old bottles he had serpentine wisdome though Dove-like innocency Wisdome and discretion is the eye in the body of all our holy actions Zeal without knowledge maketh a man like Samson when his eyes are pulled out though he pull down the house upon the Philistims yet he himself is also destroyed thereby 1 Cor. 3. 1 2. I could not speake unto you as spiritual but as carnal I fed you with milk and not with meat Argus was not fuller of eyes then a Minister is to be of wisdome and circumspection to know the dispositions capacities and temptations of the people to whom he preacheth But above all the Ministers wisdome is seen in laying a good and sure foundation This grace of God to him Paul doth acknowledge 1 Cor. 3. 10. According to the grace of God given to me as a wise master-builder I have laid a foundation For if we be not in justification built upon Christ and in practice carried beyond morality yea and religious duties to a principle of regeneration within All other building though never so glorious and applauded in the world is but like an house built upon the sand whose fall will be great when tempests shall arise It was from this wisdome that Paul said I became all things to all men that I might save some 1 Cor. 9. 22. Not in that sense as the Jesuite is said to become
be thus diligent in thy wayes What is it that is set most upon thy heart all the day long For although we cannot continually have actual thoughts upon our chief end yet we are to have an habitual and virtual inclination from whence all is to come that we do Even as a perfect Grammarian speaketh alwayes true Latine from the habit within him though happily he doth not actually think upon every rule in his Grammar In the next place we told you This acting and working for God in our whole life and callings is more eminently to be fulfilled in the Ministers of the Gospel The name of a Bishop is a name of labour and not honour The Ministry is Negotiorum negotium the work of all works which made Paul say Who is sufficient for these things 2 Cor. 2. 16. All the title and names they have denote diligence labour sollicitude and constant perseverance in the work of the Lord against all the cruel oppositions that the Devil and wicked men do raise against them Hence Timothy is commanded To endure hardship as a good souldier of Jesus Christ 2 Tim. 2. 3 4. and that he may discharge this faithfully He must not entangle himself in the affairs of the world All which sheweth that in a peculiar manner they are by their Ministry to dispossess Satan of his Kingdom They are clouds to refresh the dry ground and to make it fruitfull They are salt to season those who are corrupted by sinne But you may say What qualification is requisite that both private Christians and Ministers may lay themselves wholly out in their respective wayes for God For though Paul instance here only of his own travails yet the end of this is general and belongs not onely to all Ministers but all Christians We are to do in our way what Paul did in his way We may in the Apostles consider some things as commanded them in their proper personal capacity Some things again as Ministers which belong to all Officers in the Church Some things again as commanded them under the notion of believers and what they do in such a capacity we all are to imitate them in It was not the Apostles duties only to watch and pray to take heed their hearts be not overcharged with the cares of this world to strive to enter in at the streight gate but it is every believers duty we have all the same end though not the same way What Paul aimed at by preaching by travailing from one Countrey to another the very same thing art thou to aim at in thy buying and selling in thy trading from one place to another Now amongst the several qualifications to inable us thereunto there is required 1. A renewed Nature We must be made new creatures else the first stone is not yet laid in this foundation Paul never was busie in this spiritual merchandizing for God till he was converted while some men have their lusts their god others their god others the world their god others honour and greatness their god They cannot but toil and moil go farre and near only to satisfie these spiritual Idols that they worship in their hearts Oh but when God shall make this iron to swim shall convert this earth into fire then he beginneth to improve that first Commandment and to do all things in pursuance thereof even to have no other gods but God alone 2. There is required a publick Affection whereby we preferre Gods glory and the spiritual good of others above all our particular concernments If Paul could even desire to be an Anathema for Israel's spiritual good Rom. 9. 3. How much more then would he readily part with riches honour and his own ease to have procured it When we read in prophane Histories and see how much some of their Worthies have denied their profits pleasures and lusts to promote the publick good we may admire that publick spirit God gave them yet Austin observeth truly That corrupt aims and ends did prevail in all they did How much more then may we behold the glorious work of Gods Spirit upon many Christians in this very particular of giving them publick affections that had rather with Jonah be cast into the Sea then see the Church sink wherein they are If it be our duty To lay down our lives for the brethren 1 Joh. 3. 16. is it any wonder if we do the lesse things for the good of others 3. There must be Heavenly mindednesse Cold doth congregate heterogeneal things together the Earth is an heavy element and falleth downward If therefore a man would be active and diligent for God and his Church he must be of an heavenly frame he must be able to say with David Whom have I in Heaven but thee and in earth in comparison of thee Psal 73. 25. As fire assimilateth all things into its self Thus doth the godly man endeavour that all his relations may be godly all his friends all the world if it could be Hence it is that every godly man because of this heavenly affection is in some measure though not equal to Paul to say 2 Cor. 11. 28 29. The care of all the Churches is upon me who is weake and I am not weake Who is offended and I burn not It is said to be a kind of proverbial speech in the primitive times If an elect that is a believer hath sinned his neighbour hath sinned implying the great care Christians took of one anothers soul that if any did sinne they were to consider whether other mens sins were not made theirs some way or other Lastly Fervency and zeal is a choise ingredient in this precious ointment If you observe who ever did much in their places for God or his Church you will find they were alwayes men of zeal Hence Rom. 12. 11. you have those duties excellently put together Not slothfull in businesse fervent in spirit serving the Lord. Every Sacrifice must have this fire that it may be offered up to God It is the sluggard that hath this field grown over with briars and thornes want of zeale maketh a man stand like an unprofitable tree that cumbreth the ground It was Paul's zeal made him do and suffer so much for the good of the Church Thus zeal also will inflame thee and make thy heart which naturally is like a cold stone within thee to burn like fire and then as Solomon speaketh in another case It is an impossible to keep in thy godlinesse as to binde up the winde or to conceal the ointment thou bearest about with thee Zeal will make thee work for God speak for God These and the like qualifications will make us put this Doctrine into daily practice viz. To improve all we are and all we have for Gods glory and the good of others Let the Use be To examine our selves in this point Is all we do in reference to God Doe we live and move to glorifie God May we not
saved come to a Nay There is sometimes a necessity of changing and that is when people and Ministers have been carried away with errours and false wayes Though such things may plead antiquity though you may urge prescription for many hundred years yet upon conviction and illumination we are to change from yea we are to bewail such errours as we once lived in Was it not thus with Paul Though Paul was not now Yea and Nay since he was an Apostle yet he was once so neither was that to his dispraise but his honour in the Church of God Did not Paul once violently persecute that way which afterwards he preached for Those traditions and pharisaical superstitions which once he maintained even to the killing of all the opposers thereof Doth not he in time with as much zeal renounce them as ever once he did plead for them This change of Paul was so wonderfull that Act. 9. 21. Many who heard him preach Christ were amazed saying Is not this he that destroyed them who called on this Name in Jerusalem You see then that there may be a just occasion to change our opinions our practices in Religion There is a just occasion for a Jew a Turke to leave his Religion and become a Christian There is a just occasion for Papists and Hereticks to forsake that way of worship they have followed with so much zeal and devotion Neither may they fear the shame and reproach of being accounted weather-cocks and turn-coats but rather they have cause to blesse God who hath opened their eyes and not suffered them to perish in the Aegypt and Sodome they were in It is true naturally it is accounted an hainous sinne to change that Religion which a man is born and bred up in Therefore we have an History of our King John Fuller Histor of the Church who being in great Stateextremities sent to the King of the Moors for aid and assistance promising him his Kingdom if he would and that the Nation should receive the Turkish Religion But the Morocco King refused the offer saying That he had lately read Paul ' s Epistles and did like the matter well so that he found no fault with Paul but because he changed the Religion he was born in I bring this instance to shew what a great influence that Religion hath let it be false or true upon a man in which he hath been educated Yet there is a necessity if men will be saved sometimes of forsaking that Religion our Fathers and Ancestours have lived in For seeing that is directly against Scripture that any man in any Religion may be saved and also that seeing there are so many contrary Religions in the world it followeth inevitably that there are some in such damnable wayes and that of Religion that without repentance and coming out of those former impieties they shall never escape the eternal flames of hell and such a change is not matter of reproach but it is the wonderfull conversion of Gods grace upon our hearts Hence the Apostle doth so often admire the riches of Gods grace to those Heathens who were delivered out of that ignorance and darknesse with the abominable impieties they once lived in As it is in Philosophy they distinguish of alteration or change it is either destructiva or perfectiva Thus when a man of a fool is made wise of a vicious person virtuous here is a perfective alteration so it is also in the matters of Religion we may change the best errour for truth darknesse for light It is not then enough to say Thou wilt not change thy principles thy way of Religion thou hast been born in them and thy Ancestours have lived in the same way for this every Jew every Turke may plead as well as thou The Heathens pleaded this against the Christian Religion Sequendi sunt patres qui foeliciter sunt suos sequuti contumeliosa est emendatio senectutis If this be true why art thou not a Papist still Why doest thou not call for the Masse and Church-duties to be done in Latine For this was the way thy Ancestours were brought up in Hence in the second place It is not simply the Yea and Nay that is to be blamed but when it is in the truth when we ought to be constant and immoveable therein As every party doth brand another with Heretick Schismatick Apostate so also with inconstancy but it is not the meer names but the reality that maketh such persons If then a man holds Gods truth he is no Heretick though the whole world should condemn him He that hath a Scripture-ground to depart from the Idolatries of the Church is no Schismatick though others charge him with it for Causa non separatio facit Schismaticum Thus if a man forsake his former errours his former superstitions if he leave his corrupt Doctrines this mans change is a duty he is not to be blamed for it but if a man leave the truth if he forsake the way of God then his Yea and Nay is to be reproved If then you see a man leaving one opinion after another one practice after another so that all this while it is a progresse in the truths of Christ this man is the more to be encouraged For such is the pertinacy of man and love to his owne credit and glory that it must be some great cause which shall make him retract and recant that which he did once zealously professe so that it is in Doctrinals as in morals if you see a man that hath for many years wallowed in his lusts that hath been glewed to them so that he appeared Non tam peccator quam ipsum peccatum if this man through the grace of God be converted do contrary to all that once he did shall this man be derided because he will not be the same prophane person that once he hath been No God rather is to be glorified who made the prodigal that was lost to be found that was dead to live again Thirdly Although thus to increase in knowledge and light whereby we leave off doing the things we once did be thus a duty yet even such a change supposeth an imperfection in a man For were our understandings fully illuminated we should be able to see the truths of God at the very first light would not come in successively upon us and by degrees dispelling darknesse as we see the Sunne doth in the morning but it would be in its vertical point immediately Even as Photius reporteth out of an Historian Agatharcides that there are a people to whom the Sunne doth not appear by degrees as to us but it cometh suddenly and perfectly upon them out of the depth of darknesse It is true therefore our weaknesse and imperfection not that we come to know things better than we did or that we are changed but because we needed such an alteration We know but in part saith the Apostle 1 Corinth 13. putting himself into the number Hence
the Church but that is finaliter not originaliter because the end of their office is for the good of the people They have not these Offices for their own honour and dignity but meerly for the good of others So that although in respect of Christ they are meerly Ministers and servants yet in respect of the Church and the people they are Fathers and Pastors having a spiritual rule over them 3. Neither doth this expression encourage a licentious boundlesse questioning of the Doctrine that the Ministers of the Gospel do deliver because they are not infallible because they are not commanded absolutely to depend on them Therefore some runne into a disorderly extream cavilling and questioning every thing that is taught But you must know that although every Christian be allowed a judgement of discretion and he is by his own faith to be saved Hence the Bereans are accounted more noble because they compared the Doctrine delivered with the Scriptures yet withall they are commanded to hear the Ministers highly to esteem of them for the workes sake To obey them and to submit themselves to them So that the liberty a believer is allowed must not tend to the overthrow of the office of the Ministry It is true here is much wisdome and grace required in bounding the peoples liberty and yet asserting their dependance upon the Ministers whom God hath set over them and from whom they are to seek direction and guidance but this work is not to be done here It is certain they may mutually stand together yea they were appointed by God for the mutual good of each other and therefore it 's nothing but corruption that maketh a contrariety herein sometimes by the Ministers pride and affectation of power and sometimes by the peoples pride and conceitednesse whereby they refuse humbly to submit to such order and officers as God hath commanded them But this deserveth a large Tractate For all evil ariseth in the Church because these bounds are transgressed In some ages the officers tyranny in other ages the peoples licentiousness have much hindered the power of godliness and the beauty of Ordinances Lastly By this is not excluded that duty whereby Ministers ought with holy zeal and courage reprove sinne and that in the greatest of men Yea and whosoever are obstinate and impenitent sinners to refuse the administration of the seals of Church-communion unto them When the Apostle commanded this incestuous person whom some think to be a man of great place among the Corinthians to be cast out when he delivered Hymenaeus and Philetus up to Satan when he commands If any walk disorderly to withdraw from such 2 Thess 3. 6. Yea and if any obey not his word to note or signifie such a man All these are demonstrations of power but not lordly dominion yea where reproof admonition and excommunication are rightly administred to a spiritual heart awakened they become more dreadfull than civil or bodily punishments because what is done this way God bindeth in Heaven God casteth such out of his communion and commands them as David to Absolom not to come in his presence Thus the Apostle doth not exclude these necessary ministerial duties although distastfull to flesh and blood Yea though corrupt persons account them nothing but the expression of lordlinesse Even as when Lot reproved those wicked Sodomites they replied He would be a Judge over them Gen. 19. 9. and Moses when he rebuked the Hebrews striving one with another How scornfully did the injurious person answer him Who made thee a Prince and a Judge over us Exod. 2. 14. By this we see how imbred a thing it is in all sinners if they be reproved and controlled in their wickednesse to account all nothing but dominion and lordlinesse Even the holy Government of the Church appointed by Christ for spiritual and supernatural ends and so wholly for the good of those that go astray yet by evil men hath been complained of as worse than Turkish slavery How little do such men consider what their Christianity obligeth them unto What it is to be baptized into the name of Christ and to acknowledge him the Head Lord and Governour of his Church For if they did they would not say Let us break his bends and cast his cords away from us Is not the Discipline of Christ to be received as well as his Doctrine Did not the Apostle rejoyce to behold the faith and order of the Colossians Col. 2. 5. Thus you see what is not excluded Let us then consider in the next place What the Apostle doth positively shut out by this negative expression Not that we have dominion over you And 1. It doth exclude all abuse and excesse even of lawfull power For those who are true officers of Christ having a lawfull power committed to them may yet abuse it they may shew much rashnesse too much austerity in the exercise of it Therefore in the next Chapter we see this holy Apostle though zealous to have this incestuous person cast out yet when truly humbled and repenting he is no lesse carefull to have him received again requiring them to confirm their love to him lest he should be swallowed up with too much grief Some learned men have thought that the primitive Bishops did exceed in their austerity herein as appeareth by many Canons made against some sinners who for two or three years were not to be received into Church-communion though truly repenting yet some excuse them because the condition of the times did then they say require it that the Churches zeal against sinne might vindicate her against those abominable calumnies cast upon her by the Heathens as if she did secretly nourish all impiety And although she was thus severe yet the Novatians did refuse communion with the Church as being too remisse in that she would at any time receive such who through fear apostatized in time of persecution though never so sincerely manifesting their humiliation Thus all unlawfull austerity even in lawfull power is excluded 2. By this the Apostle doth disclaim all civil and political Government Hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth one in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Varinus and one that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Budaeus The Apostles did not invade the Magistrates office neither would Christ the fountain of all Church-power be a divider of an inheritance A civil power is coactive and compelling by force which Church-power is not And although Bellarmine say Ecclesiastical power is ridiculous and in vain if it may not civilly compell Yea a prophane Papist saith Our Lord Christ had been indiscreet if he had not given this temporal power also Yet they speak this according to their humane apprehensions transforming Christs kingdome into an earthly and external one 3. Hereby he excludeth a magisterial power though in an ecclesiastical way over consciences That is he doth not assume to himself to be Lord in the Church but