writeth to them as if all were Gentiles as Chap. 12. 2. Ye know that ye were Gentiles carried away to dumb Idols c. Hence the same Author saith That it was one Church collected of all the believers in that place Licet esse potuerint in eadem civitate distinctae ut it a dicam parochiae As for the notion of a learned man That the Jewish believers and Gentile believers did make two distinct Churches and had two distinct Bishops which he thinketh would salve some seeming contradictions in Ecclesiastical History that being of an heterogeneous nature to my purpose I passe it by Thus also the Church of Jerusalem is called a Church which yet by many probable Arguments seemeth to be more than one Neither may we think that Christ hath invested one single Congregation ordinarily with all Church power For that president and example of a Councel or Synod mentioned Act. 15. doth inform That there are to be Synods not only by way of advice but by power and that over particular Churches We proceed to the next thing considerable in this description of the Church and that is the efficient Cause the Church of God This distinguisheth the Church from all civil and meer political Assemblies For though the Earth be the Lords and the fulness thereof yet the Church is the Lords in a more peculiar and appropriated manner Sometimes the Church is named absolutely without any addition as when Paul is said to persecute the Church Sometimes it 's restrained to the place Thus the Church of Ephesus the Church of Laodicea but most commonly it is the Church of God or the Church of Christ Sometimes both are put together as 1 Thes 1. 1. To the Church of the Thessalonians which is in God the Father and in Jesus Christ So also 2 Thess 1. 1. And certainly if so be the Apostle considering us meerly as creatures maketh use of and sanctifieth that of the Poet For we are his off-spring how much more is it true of us as members of a Church Observe That a Church is Gods people in a more peculiar and special manner Though he be the God of the world yet in a more special manner he is a God of his Church The consideration of this truth may tend much to our spiritual edification For if we are of God how much should it humble us to see any thing amongst us that is of sin or the Devil Is ignorance or prophaneness of God so are humane superstitions of God But to open this let us consider what is implied in this when a Church is said to be the Church of God First therefore this sheweth That a Church is a supernatural Society it 's spiritual company of men So that a Church is not like a civil Corporation or like Kingdoms and Commonwealths which are by meer humane Institution and agreement though Magistracy it self it be of God but are supernatural and therefore it 's called the Kingdom of Heaven and Jerusalem which is from above so the Church is called Gal. 4. 26. even while it is here on Earth before it is triumphant in Heaven Now the Church is a supernatural Society many wayes in which respect it may be called the Church of God in a more eminent manner For in respect of its Efficient so God alone is the author of it called therefore Ecclesia because God by his Word calls them from their Heathenish Idolatries and practises making of them a Church Thus the people of Corinth when they were securely indulging themselves in all manner of impieties having no thoughts or desires to be a Church God by Paul calls them to be one Even as God by his breath caused the dry bones to gather together and to live or as at the day of Judgment God by the voice of an Arch-angel will raise the dead in the grave who have no life or sense in them Thus it 's the Lord that made Churches every where in the preaching of the Gospel It was the gracious work of God that found us out in Britain and made a Church to himself so that we are loca inaccessa to the grace of God and his Spirit though to humane power It is true indeed God is the God of the world he created Heaven and Earth with all therein yet though God did thus immediately create the world at first we do not say the creatures therein are Gods grace or that they have a supernatural being For it 's not enough to make a thing grace or supernatural that God doth immediately create it but that his power be in a peculiar and extraordinary manner and that for supernatural effects and ends Oh therefore how greatly should we be affected with the grace and power of God in creating to himself a Church out of the world He might have no more made a Church here or there in the Earth then he did in Hell and he that at first planted a curious Garden and put man therein is much more wonderfull in making of a Church to himself yet how bruitish and earthly are we We can bless God for the world and the comforts thereof that the Earth brings forth food for us that we have the Air to breath in the glorious Sunne to be a daily light to us yet we are not thus affected with Church-mercies and Church-ordinances David indeed upon the former consideration cried out Lord what is man that thou art thus mindfull of him c But we may much rather from these supernatural respects Secondly It 's supernatural in respect of the purchase given for them the price paid to make them the Lords For you must know upon Adams fall all mankind was excommunicated unchurched as it were and therefore cast out from Paradise and Gods gracious presence and hence it is that we are said naturally to be without God yea the Devil is said to be the god of the world Thus untill God makes us a Church we are under the power of Satan wholly and therefore to be cast out of the Church is to be delivered to Satan Thus then being fallen off from the Lord and now become the Devils in whom he reigneth we could not be purchased from this thraldom but by the death of Christ and therefore we are called the Church of Christ as well as of God because though conquered by Gods Spirit yet we are bought by his bloud and this the Apostle urgeth That therefore we are none of our own but are to live to him We are to be his peculiar people zealous of good works Tit. 2. 15. Thus it cost more to be Gods Church then to be the world at first for he spake and it was made but here Christ died and so it was purchased What a powerfull ingagement is this for all of a Church to walk holily What did Christ die that you should wallow in the filth of your sins What will you deny the Lord that bought you If thou wilt be ignorant and prophane
sought not himself neither did he mind his own will or his own glory And certainly the higher the Office is the greater will thy account be and thy condemnation the heavier Oh the dreadfull account that is to be made at that day concerning this talent 2. Of laziness and idleness For the work is of great consequence The bloud of souls will speak more terribly than the blood of Abels body How severe was the master in that Parable of our 〈◊〉 to him who hid his talent in a napkin Luke 19. 20. he is called an unprofitable servant and must be cast into utter darkness Use 2. To you that are the people If we have our Commission from Christ then take heed how you reject the Word we speak from him The Apostle makes a comparison between him that refused Moses speaking and Christ speaking and saith How much forer punishment shall he be thought worthy of Heb. 10. 29. Every Sermon your condemnation will rise higher upon you Think not that our words will passe away No God saith by the Prophet They shall not return in vain for if it be not a saving and converting word it will be an hardning and condemning one No wonder if our Saviour spake one Parable to this very purpose and concludeth Take heed how you hear Mark 4. 24. The second thing observable from this relative consideration is That the Apostle intending to beget awe and esteem in the hearts of those he wrote unto he mentioneth his Office and from whom he had it An Apostle of Jesus Christ This was a greater glory saith Chrysostome then if he had styled himself any temporal Officer in the Civil State For he doth saith the same Father as if one next to the Emperour should write to a certain people giving himself that title of honour which was next to the Emperour Thus doth Paul The Apostle of Jesus Christ. This could not but astonish and startle all his opposers and enemies yet if you do consider with a worldly respect what Christ himself was and so any Officer under him you must judge it the most contemptible and despicable thing that can be that which a carnal man would have been ashamed to own for Christ himself was called The Carpenters sonne and bred up at Nazareth a most despicable place and his outward condition was so low that he saith He had not where to lay his head And as for his Apostles what repute they had in the world Paul himself telleth us when he saith They were accounted the off-scouring of all things 1 Cor. 4. 13. Yet see how the Apostle glorieth in this title as that which might justly awe the consciences of those to whom he wrote From this observe That those things are of high account and respect in the Church of God which in the world are very despicable and despised As That which is highly esteemed amongst men is abominable before God Luk. 18. So that which is abominable and loathsom before men is highly esteemed with God We might instance in many things First Christ who is the Head of the Church and the chief corner-stone yet he was rejected by those who by their Office was builders Yea Christ crucified was accounted foolishness to the Gentiles Insomuch that had not God promised Christ To give him the Nations of the Earth and had actually lifted him up above all principalities and powers We should have thought there would not have been one City much lesse one Nation especially not so many Nations adoring him as God We may truly say This is the Lords doing and it is marvellous in our eyes Christ is called by the Apostle The King of Kings and Lord of Lords which 2 Tim. 5. 16. Drusius saith was the Title and Style of the great Kings of Persia but who except the Christian would admire Christ more than the Persian King Therefore it was a wonderfull work upon those Wisemen of the East that they should come and bring such presents and worship Christ though an Infant whom they found in a mean place at Bethlehem and in the meanest place there but where God giveth spiritual eyes there is a spiritual excellency discovered where the world seeth nothing but contemptibleness Secondly For the Officers of Christ In worldly considerations how low and despised are they But to those who are spiritual and acknowledge the Order and Institutions of Christ they esteem them as the Stewards of God and the Ministers of Christ insomuch that it 's the cause of contemning Religion when their Office is despised Paul was so received by the Galatians as if he had been an Angel from Heaven Yea Christ himself They would have pulled out their eyes to have pleasured him And we see in the after ages of the Church how much the Ministers of Christ were had in esteem insomuch that it greew unto an excesse Now though the carnal worldly man beareth no such respect to them yet those who are led by Scripture doe highly esteeme them and that for their workes sake Thirdly The Duties prescribed by Christ they are such as the world condemneth either for folly or pusillanimity as Faith in Christ alone for salvation self-denial readiness to take up our Crosse To love our enemies to do good to those that hate us Are not these such things that the magnanimous and gallant spirits of the world do disdain Fourthly The priviledges and encouragements which Christ also inviteth with they are not such baits as will take in the world Psal 4. Who will shew us any good that is the vote of the world As for the light of Gods countenance justification and assurance of Gods grace these things they do no more esteem than the Swine doth Pearl Lastly The due execution of the Censure of the Church upon just grounds to cast out the impenitent sinner This the world contemneth but yet you see how powerfully it wrought upon the Incestuous person And Matth. 18. when our Saviour had said He that would not heare the Church must be like a Publican and Heathen lest they should despise this he saith Whatsoever ye bind on Earth shall be bound in Heaven Use of Exhortation To admire the power and wisdom of God who hath kept up Church-officers Church-ordinances in the world when there are no outward pompous motives to perswade thereunto SERM. VIII In what sense Paul saith of himself He was an Apostle by the will of God Shewing likewise how all Church-Offices and Priviledges come meerly from the will and good pleasure of God 2 COR. 1. 1. Paul an Apostle of Jesus Christ by the will of God c. VVE are now to consider the last particular in this Inscription as it is divided to us and that is the impulsive Cause or rather the Manner how Paul obtaineth this Apostleship which is said to be by the will of God Here is much comprehended in this expression for hereby is declared That it was
comparatively to the cause and glory of Christ And this makes it so difficult to suffer This hath made the Apostates that have many times been in the Church This hath filled the hearts of many with woe and wounds implacably For their childrens sake for their lives sake they deny Christ and a good conscience and how can it be otherwise while Earth is dearer than Heaven when we esteem the favour of men more than the favour of God This hath proved bitter wormwood to many at last Lastly To suffer for Christ there is required pure and holy motives To lose all for Christs sake out of meer conscience that this is the only cause why we are in any trouble We may read both in sacred and prophane Histories how men have suffered even death it self only for vain-glory All Aristotles vertuous men they were ambitious and vain-glorious men The very Heathen could make it Laudum immensa cupido as well as Amorpatriae We would think it a madnesse to lose comforts and life for an airy bubble of windy glory yet many have been thus transported not only Philosophus but Haereticus est animal gloriae vanissimum If then it 's not Scripture-grounds but ambitious vain-glorious principles that make thee to suffer Christ doth not will not provide sugar for thy bitter pils Thus have we seen what is required to suffer for Christ Oh the difficulty of this duty No wonder so much seed hath withered away when the scorching Sunne of persecution did arise No wonder Christ hath many Swallow-friends that endure with him the Summer time onely No wonder few are lovers of Christ for Christs sake As Alexander had more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Bees that follow for the honey-pot only Now to all these we must adde this Caution A Christian that suffereth for Christ though he have not those qualifications in a perfect degree but find corruption opposing every one of them He must not therefore cast away his confidence for we can no more suffer perfectly for Christ then do perfectly for him and if our gracious works cannot justifie us no more can our gracious sufferings Martyrdom is not meritorious Though we shed our bloud for Christ yet the blood of Christ must cleanse that duty also The Martyrs died only in resting upon Christ for salvation and no wonder the godly heart finds more imperfections in his sufferings more carnal fear and impatience then in other duties because this is the hardest service Christ doth ever put his upon What else is to be said in this point will come in in the next particulars SERM. XLVIII How many wayes and by what means Christ comforteth those who suffer for him 2 COR. 1. 5. So our consolation aboundeth by Christ THe second absolute Proposition in the Text is That our comfort aboundeth by Christ. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by some Exhortation but more generally and fitly Consolation Though this be spoken in the singular number and afflictions in the plural yet this is to be understood collectively as a treasure that hath all kind of comforts in it not one or two but all Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here repeated again aboundeth which is to be understood partly repletively it filleth the hearts of those that do suffer for Christ and partly diffusively it extends also to the comfort of others And then you have the cause of all this By Christ Christ who is the cause of their sufferings is also the cause of their comfort As from the same root proceedeth both the Rose and its pricks Thus from Christ the same Fountain cometh both bitter and sweet Were not this added who would suffer for Christ who would lose all for him but Christ hath so ordained it that these sufferings are advantagious to us and though we lose in the retail yet we gain in the bulk and whole Observe That as our sufferings are for Christ so by the same Christ are our comforts Though he strike with one hand yet he supporteth with the other If David said to the Priest who fled to him many of them being slain at No◠by the bloudy cruelty of Saul Stay with me I am the occasion of your deaths thou shalt fare as I fare How much more will Christ own such who suffer for him saying Depend upon me for I am the cause of all the reproaches and cruel usages you meet with in the world But to explain this Let us consider In what respects comforts may be said to abound by Christ And First Efficiently He being the same with God is therefore a God of all consolation Yea Christ as a Mediator he is sensible of our temptations knoweth our need and wants and therefore the more ready to comfort Christ that wanted comfort himself and therefore had an Angel sent to comfort him is thereby the more compassionate and willing to comfort us Thus you may read Christ and God put together in this very act 2 Thess 2. 16 17. Our Lord Jesus Christ himself and God even our Father who hath given us everlasting consolation comfort your hearts Paul here prayeth that both Jesus Christ and God the Father would comfort them Christ therefore not only absolutely as God but relatively as Mediator is qualified with all fitnesse and fulnesse to communicate consolation he is the fountain and head as of grace so of comfort Secondly We are comforted by Christ Meritoriously he hath merited at the hands of God our comfort for without Christs death and atonement we were no more subjects prepared for comfort then the damned Angels Had all mankind with Dives begged but for a drop of comfort such was the gulph between God and us that it could not be obtained So that by Christ a way is made for our consolation Christ did not only obtain the communication of the holy Ghost in the gifts and graces thereof So that as by Christ the Spirit of God is given to the Church as a guide to teach and lead into all truth as the sanctifying Spirit and use of all holinesse So he is also as the Comforter who giveth every drop of consolation that any believer doth enjoy Though therefore joy and comfort be in Scripture attributed to the holy Ghost as the appropriated and applying cause thereof yet this is wholly because of the merits of Christ And therefore we may pray for comfort upon the same grounds as we doe for holinesse They are both the fruits of Christs death Lastly We are comforted by Christ Objectively that is in him and from him we take our comfort As Christ is called Our righteousnesse because in and through his righteousnesse we are accepted of in him we are compleat So Christ is our comfort because in him we find matter of all joy though there be troubles and vexations from the creatures though the Sunne and Moon be turned into bloud all powers
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
his Epistle shews it to be of Divine Authority though of it self not a sufficient argument to prove it The Penmen were only Instruments God the principal Authour of the Scriptures and therefore we should rest satisfied with their style and method and not question their Authority How to arme our selves against the Devil and all Hereticks opposing the Divinity of the Scriptures 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 SERM. V. The Divine Call of Church-officers is clearly to be known and faithfully to be improved What advantages will follow upon a true Call both to the Officers themselves and the People SERM. VI. Of the proper and appellative Names of our Saviour Jesus and Christ In what sense he is Jesus a Saviour and how Christ the anointed of the Lord. SERM. VII Church-officers are appointed by Christ and all Church-power radically seated in him as King What Duties follow thence to be practised by Church-officers and People Some things are highly esteemed in the Church which are much despised by the world SERM. VIII In what sense Paul saith of himself He was an Apostle by the will of God Shewing likewise how all Church-offices and Priviledges come meerly from the will and good pleasure of God SERM. IX Paul's mentioning of Timothy shews That the godly though exalted above others in Office and Gifts yet are humble towards them SERM. X. There is a great deal of difference betwixt the Persons whom God calls and also in the manner of his calling them Education under godly Parents not to be rested upon but our hearts are to be sought into whether they be really changed or no. SERM. XI How much it concerns Church-officers to agree in matters of Religion What means may conduce to it Universities and Nurseries of Religion of how great use they are to the Church of Christ SERM. XII Of the Name and Nature of a Church SERM. XIII Concerning the efficient instrumental formal and final cause of a Church SERM. XIV Of the Notes and Signes of a true Church SERM. XV. Why Paul writeth to the Church not the Churches of Corinth What is implied in the Churches being called the Church of God SERM. XVI Of the City of Corinth God sometimes gathers a Church amongst the most prophane people A Church though many wayes defiled may be a Church still as it was with the Corinthians SERM. XVII A further Discovery of the truth of this Assertion that a Church may be a true Church though much defiled both in Doctrine and Manners 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 SERM. XIX Of the Name and Nature of a Church-Saint SERM. XX. External Holiness is not enough to bring us to Heaven without the inward renovation of the Heart SERM. XXI Wherefore 't is a Christians Duty to joyn himself to Church-society and in what cases he may be excused What are the false grounds why some neglect this Duty The soul of the poorest Saint is to be regarded as well as of the richest SERM. XXII 2 Cor. 1. 2. Grace be to you and Peace from God our Father and from the Lord Jesus Christ How Grace and Peace and such like spiritual Mercies and Priviledges are to be desired before any temporal Mercies whatsoever SERM. XXIII Of the Name Nature and Preheminence of the Grace of God above all other things SERM. XXIV Who are fit subjects to partake of the Grace of God As likewise Rules and Scripture-characters of the Grace of God by which we may rightly understand and judge of it SERM. XXV Of the Nature of true Gospel-peace and wherein it chiefly consisteth SERM. XXVI A further Discovery of the Nature of true Gospel-peace with the Effects of it and some Directions how to attain it SERM. XXVII Of the Names of God 't is he alone who can give Grace and Peace to his People He is a Father to all Believers even the weakest as well as the strongest SERM. XXVIII Of the Dominion and Lordship of our Lord and Saviour Jesus Christ SERM. XXIX 2 Cor. 1. 3. Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort Of the Duty of Thankfulness Blessing and Praising God for all his Mercies SERM. XXX Of Praising God and that for all but especially for spiritual Mercies SERM. XXXI How Christ is the Sonne of God and how the consideration thereof is the foundation of all a Christians comfort SERM. XXXII How God is a mercifull Father the Father of all mercies to his children SERM. XXXIII Of the mulitude variety properties and objects of Gods mercies SERM. XXXIV How God is the God of comfort yea of all comfort and consolations to all those that are his SERM. XXXV Some Propositions clearing the Doctrine of Gods mercy from both Doctrinal and Practical Objections SERM. XXXVI 2 Cor. 1. 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God That God not only can but doth actually comfort his People and how he doth it SERM. XXXVII That Believers only are the Subjects of the comforts and consolations of God SERM. XXXVIII How God will comfort his People in all both their spiritual and temporal Afflictions which all the Art of Philosophy can never do SERM. XXXIX What are these Apples which Christ refresheth his Spouse with Or what are those Scripture-grounds of comfort which support the hearts of Gods children under all their afflictions SERM. XL. How God may be said to comfort his children in all their tribulations though many of them may live very disconsolate SERM. XLI The works of Gods Spirit upon his People are not only for their good but likewise for the advantage of others SERM. XLII That those only can make fit applications of spiritual things to others who have an Experimental knowledge of them in their own souls SERM. XLIII It is a special Duty incumbent upon every one both Minister and Christian to apply comforts to the Afflicted in a right manner SERM. XLIV That the same grounds of comfort which revive the hearts of one godly man may do the same likewise to another SERM. XLV 2 Cor. 1. 5. For as the sufferings of Christ abound in us so our consolation aboundeth by Christ The true and unfeigned owning of Christ is alwayes accompanied with some sometimes with great Afflictions SERM. XLVI The same Doctrine prosecuted shewing the Object for which Christians are to suffer if they would suffer
ordinary Pastours succeed the Apostles in what they had as ordinary viz. to preach the Word and dispense the Sacraments Lastly Though thus admirably qualified yet they did not convert all before them But many resisted their Doctrine many grew enemies and opposite to them Insomuch that all but John were put to violent deaths It 's then no wonder if ordinary Pastors do not reform a whole Congregation if they be hated and opposed for can they expect to be better than the Apostles Do not then think with your selves if we had such as the Apostles to preach to us immediately called of God and that could confirme their Doctrine by miracles then we would presently submit This is but deceit and hypocrisie And certainly though the Apostles be taken from us yet we have their Doctrine Paul speaketh by his Epistles to us still We need not with Austin wish to hear Paul preaching SERM. V. The Divine Call of Church-Officers is clearly to be knowne and faithfully to be improved What advantages will follow upon a true Call both to the Officers themselves and the People 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. VVE have considered Paul under the second adjunct attributed to him viz. his Apostleship Paul an Apostle whereupon we treated on the Office of the Apostles We proceed to a second Observation For whereas Paul doth therefore mention his Call to that glorious Office thereby to be received with greater reverence and authority as also to encourage himself against those false Apostles who used their utmost endeavour to bring him into reproach with the Corinthians We may thence observe this That it is of great consequence both to the Ministers of God and the people to be fully informed of that Divine Call which the Officers of the Church have towards them That they who preach may be able to say We come in the Name of the Lord to you It is not we that have obtruded our selves but God that hath invested us with this Office over you And they also who hear may say We esteem of you as the stewards of God we receive you as Embassadors from the Lord to us To pursue this first Consider that there are many large disputes both in old and later writers about the Call of Church-officers As the truth it self is subject to many difficulties So the perverse disputes of men have made it more intricate and intangled onely this we may observe That the several parties which are in Religion that hold any Ministry or such an Office at all and that by Divine Institution for some deny such an Institution they still monopolize and appropriate the Call to themselves with them onely is the true Church with them only are the true Officers of the Church And no doubt that way of Religion which can say with them only is the true Call and the true Church-officers and the right administration of Ordinances doth infinitely excell all other waies For Gods promise and success doth accompany only his own Officers and his own Ordinances As the people of God will not hear a stranger but flee from him so neither will God go along with such strangers It 's only to his Apostles and their Successours that he promiseth to be with to the end of the world Therefore that Church who can upon just grounds say that with us are the true Officers with us are Christs institutions punctually observed no doubt but with them is Christ present and with them is the Kingdom of Heaven This was the great advantage Abijah pleaded in his Remonstrance against Jeroboam who had devised a new Ministry and a new worship 2 Chron. 13. 9 10 11. Where he pleads That in Jerusalem was the true succession of Priests and there was the charge of God kept and that therefore God himself was with them To have therefore a true Call is of so great concernment that all pretend to it The Papist chargeth the Protestant That their Ministers have no true Call The Protestant returneth the same charge to them The Brownist he saith neither Papist nor Protestant have true Calls Yea and the Protestants themselves because of their different opinions in Church-Government have also different opinions about the Call of Church-officers So that it being of such consequence no wonder if the Devil keep up this controveesie as much as may be in the Church especially if he pursue this designe to make the world believe That the faithfull Ministers of God have no true Call for this is to strike at the very root of all Hence it is also That in the several ages of the Church there have been false Prophets and false Apostles Yea our Saviour Mat. 26. saith There will be also false Christs and the Apostle saith The Devil transformeth himself into an angel of light 2 Cor. 11. 14. But my intent is not at this time to dispute the Nature of a Ministers Call and how you may discern it from false Calls when you may conclude the Minister you live under hath a true Call For all this will be more properly handled towards the the end of this Epistle when the Apostle is compelled to plead his Call against those that questioned it In the second place It 's not enough to plead a Call and that a true one unless there be also a faithfull improving of it unless the Office be executed according to the institution of it Paul doth not glory in the meer Title and Office of an Apostleship but supposeth also his faithfull dispensation of it Yea he was so carefull herein that he professeth He knew nothing by himself viz. of negligent and ill administration in this Office 1 Cor. 4. 2. Yea he saith That he kept his body lest while he preached to others he himself should become a reprobate 1 Cor. 9. 27. Judas was an Apostle yet he had little cause to boast in that Office seeing he was a Devil at the same time Grant therefore that some may make it clear that they have a Call from God yet if they are not faithfull and diligent therein the greater will be their condemnation be Suppose the Pope could prove which yet he can never do that he doth succeed Peter and that in Universal Jurisdiction yet if he did not succeed likewise Peter in his Doctrine in his diligence and life he were inexcusable and well did the Painter draw Peter with too red a colour as blushing at the enormities of his Successours So that two things go to make a compleat Officer in the Church his Divine Call and his faithfull administration thereof and this later is necessary because without diligence therein he cannot expect that promise and assistance of God which otherwise would be communicated unto him These things premised let us consider what are the great practical concernments which will follow those who have a true Call of God And First For the Officers themselves there are these encouragements 1.
passionate disposition But let all the children of God admire the grace and power of God that doth subdue all things to himself And though thou mayest not have that temptation or infirmity in thee which thou judgest in another yet thou mayest have another corruption of another nature So that the consideration of this should breed great love amongst the godly and every one be provoked to give glory unto the grace of God which is all in all The second Doctrine is gathered from the necessity if not of conversion yet of that which was almost equivalent to Timothy though enjoying very godly education And from thence observe That none are to rest upon their godly education under godly parents but they are to consider whether the work of Grace hath ever been wrought in them or no. Calvin as you heard thought Paul a spiritual Father to Timothy and that he was converted by his Ministry though of such excellent education and all agree That whatsoever seed of grace he might have in his younger years yet there was a more perfect and compleat informing of him by Paul Briefly to open this Consider First That it cannot be denied but that some may be converted from their youth that they have had the holy fear of God upon them ever since they were able to understand any thing 1 King 18. 12. Obadiah told Elisha He feared the Lord from his youth And thus John Baptist did partake of the holy Ghost while he was in his mothers womb and it is a most blessed mercy thus to have our spiritual and natural life together They are preserved from those wounds that others go halting with to the grave Yet In the second place They are not to rest upon this who have lived civilly from their youth and followed their good education For good Education is one thing and Regeneration is another thing The one is but external and maketh onely an outward Reformation but the other is internal and makes a spiritual change Mat. 19. 20. We read of one He had kept all the commandments from his youth who said he spoke according to his education and instruction For the Pharisees taught That the Law required no other obedience then what is outward Now he had kept himself from any outward pollution or gross transgression But we have a remarkable instance in King Joash 2 Chron. 23. 2. Jehoiada a godly man brought up that King in a godly manner and he did that which was right all the while Jehoiada lived but when he died than he hearkned to the counsel of others that were the means of his ruine Therefore consider whether thou hast any more then the remnants of good education upon thee in time of temptation thy rottenness will be discovered But Thirdly Grant that thou hast received grace from the very womb yet know That upon thy growing up the world will make a great change and alteration upon thee For they were but the seeds and initials of grace it 's the word of God that must further compleat and perfect thee Therefore that illumination and degree of sanctification which thou shalt be partaker of will be as it were a new thing to thee thou wilt think thy self to have been in the dark and to have known nothing comparatively to what now thou doest So that although we are not to puzzle and perplex the godly with the knowledge of the time when and where and how they were converted as if that were necessary yet we are to find that God made a change upon us we are not what we would have been by nature we find God making those tender plants or that little mustard-seed to grow up into a large and great Tree Use of Examination See what God hath done upon thy heart as well as parents It will be no sure argument to plead I had a godly father and godly parents I have been alwayes used to godly duties but search and again search whether thou art a new creature SERM. XI How much it concerns Church-Officers to agree in matters of Religion What meanes may conduce to it Universities and Nurseries of Religion of how great use they are to the Church of Christ 2 COR. 1. 1. And Timothy our brother c. WE are now to take notice of the second Description that Timothy is adorned with and that is a brother to Paul He is called a brother not in a large sense as all believers likewise are but because of a special relation he being also a Church-officer though in an inferiour degree to Paul And he styleth him brother not only from his humility and low condescension Of which already but also to shew his consent and agreement with Paul in all those things treated of in the Epistles As he calls him Brother so he often useth the compellation of a Sonne because he was not only the instrument either of conversion or further institution of Timothy in the wayes of Christ but because in the ministration of the Gospel Paul was a father to him directing him how to manage his ministerial imployment and therefore he writeth two Epistles to him which he doth to none else and all are to direct and guide him in his Office So that it was Timothy's great happiness to have such a Gamaliel as Paul was and to be brought up at his feet as he was at Gamaliels There are two profitable Observations deduceable First In that Paul calls him Brother hereby shewing their consent and agreement in the matter delivered We may observe That the consent and agreement of Church-officers in religious matters is of great use and moment If Paul should have written one thing and Timothy another or the clean contrary this might have occasioned great distraction amongst the Corinthians not knowing what to believe or which way to take Consent is so great a matter or unity that the Roman party makes it a note of a true Church although they cannot greatly glory in that note To understand this First There is a most perfect and absolute consent and agreement and that not only in matters of Religion but also in all civil ordinary things So that all the Officers of the Church have the same velle and the same nolle which the Heathen said was true friendship indeed Now such a consent as this is not to be expected in this life That glorious priviledge will be in Heaven where not only several sects and opinions shall cease but also there shall be no more diversity in their wils and affections The Apostolical Church could not be thus happy For we read of the Apostles twice contending who should be the greatest amongst them and this came from pride and carnal affections afterwards we read Act. 25. 39. of a paroxysme or a sharp contention between Paul and Barnabas which was so great that they departed one from another who before had been companions in a fruitfull manner to publish the Gospel of Christ If such spots can be found
's very necessary to distinguish this Catholick invisible Church from a visible particular one The Papists confounding these and making their Roman particular Church a Catholick one and applying such Texts of Scripture as are spoken of the Universal invisible Church to their particular do thereby grosly mistake in pleading for the infallibility and perpetuity of their Church But Secondly The Scripture doth use the word Church for a visible company of persons professing faith in Christ and then it hath several acceptions For sometimes it is used for the general Company of believers Act. 8. 3. Thus Paul is said to persecute the Church Or else more particularly and for a Church at such a place as the Church at Jerusalem the Church at Corinth Again the word Church is sometimes used more strictly for the People onely as distinct from Pastors Thus the Epistles of John are directed To the Angels of the seven Churches Thus the Elders are exhorted Act. 20. 28. To feed the Church of God over which they were set And in this sense the Remonstrants speak confidently That the word Church is most commonly used and that never or very seldom it comprehends the Officers also But this is not so for Mat. 18. Tell the Church by the Church must needs be meant Officers at least with the Church for they are said to bind and lose which power is given to Officers only It 's true they and so Grotius by Church understand a multitude or more in opposition to those two or three witnesses that were required before But the Context may easily be improved to overthrow that 1 Cor. 12. 28. God is there said to set in his Church some Pastors and Teachers that is as part but the chief part of the Church Even as the Starres are set in the firmament but as parts of the Heavens though the more noble and fulgent parts Again when the Apostle here writeth to the Church of Corinth he must needs comprehend the Officers as well as the People because he writeth about such duties wherein the Officers were interested as the censuring of the incestuous person he speaks also of Prophets which were extraordinary Officers in that Church and they are blamed for male-administration about the Sacrament of the Lords-Supper So that although Grotius thinketh that abuse was because they had no constituted Officers yet it 's plain they had some because they had the administration of the Sacraments Lastly The word Church is applied sometimes to an essential Church as it is called for a company of believers simply as such believing in Christ of which often in Scripture sometimes for an organized Church that is formed and stated in that godly order by a Ministry Government and Discipline conjoyned together So that they make a particular flock being bound to submit to their Pastors as their peculiar Pastors and Pastors bound to watch over them as their peculiar flock Whether indeed this Church of Corinth was one Congregational Church or one Church aggregated of several Congregations is disputed But of this in its time This Church of Corinth was formed and stated in some order though there were great abuses in it As for our common use of the word Church taking it for a place or the material building that is an improper speech but allowable by a Synecdoche as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both the place and persons therein convened And although one or two learned men from 1 Cor. 11. would have the word used there for a place yet the arguments are not cogent for the people are properly the Church it 's they that Christ hath redeemed they are to be built up by Pastors and Teachers whereas the material Church is built by manual Artificers not needing an Apostle but a Carpenter This may suffice for Explication only let this be added that the Greek word relates to Gods calling it signifieth a Society called by God So that the Apostle directs his Epistle to that Society or company of persons that did come our from the Heathenish Idolatries and abominations that the other Corinthians lived in and did profess their faith in Christ with obedience to him From whence observe That a Church is a company called of God by the preaching of the Word to the profession of faith in Christ and an observation of all that solemn worship and Ordinances which Christ hath appointed with a life in external conformity thereunto This is a Church When you read of a Church at Jerusalem a Church at Corinth the seven Churches of Asia you are to understand such a company And this Doctrine about a Church is much to be insisted on People are generally carnal ignorant and prophane And although they would think it an high reproach to have the name of a Church denied them or to be cast out of the Church as so many Heathens yet they do not attend to the nature of a Church nor to the properties of those who are to be members thereof It is true there are vast and infinite Disputes about a Church and every sect or party is ready to monopolize and appropriate that name to them That they are only the Church But these great Disputes about it argue we should be more carefull to distinguish lest we take Babylon for Jerusalem lest we take that for Gods Temple which is indeed a den of thieves Doth not the Popish party glory in the name of a Church Do they not make it necessary to salvation to come into communion with it and yet it is the place that Gods people are called to come out of lest they partake both of her sins and punishments But let us examine the chief particulars in the Doctrine which is a popular deseription of a Church And First We say It is a Society or Company So that one man cannot be called a Church It 's absurd in the Papists that when they have lifted up the name of a Church like a Gorgons head to turn all men into stones that they must not mutter a word against it when you come to examine what this Church is at last it is but one man and that is the Pope What number goeth to make a Church is not defined To a formed organized Church there must be so many at least that Church duties which are essential may be performed and a distinction between Governours and governed maintained otherwise where two or three are there is a Church said Tertullian Again In that it is a Company we see That it is not lawfull for a man to think of serving God alone by himself when there is an opportunity of joyning to a Church You read Act. 3. and 4. as any persons were converted presently they joyned themselves to the Church It is true there may be such persecutions or other impediments that Christians have wandered up and down and could not enjoy publick or private meetings but this absence from Church-communion was an heavy burden on their spirits And
as David when banished from the publick Ordinances lamented it more than banishment from his own house and land and native countrey Thus they cryed out with him As the Hart panteth after the water brooks so pant our souls after thee O God You see then it 's a duty to be of a Church Hence because a Church is a company we are diligently to attend to what is our duty as we are a Church and this you had need hear of often For you must know you are under a two-fold consideration One Absolute as a private and single person and so you have several duties to attend unto 2. Relative as you are a member of a Church or part of such a Society and so there are choice and special duties Your solemn Church-duties such as hearing praying and all other publick worship are to be preferred above all private He can never be a good Christian that is not a good member of that Church he is of As in Politicks it's acknowledged he cannot be bonus vir which is not bonus civis not a good man that is not a good Citizen Now certainly here is a wonderfull neglect and general fault in all our Congregations we attend not to our Church-duties to our Church-communion what God doth require of us as a Society as a spiritual Company there would not be that neglecting of the Assemblies those wicked and ungodly meetings to be drunk to be carnally merry and jolly which are directly contrary to Church-meetings Nothing doth so resemble Heaven as the Church Assemblies spiritually performed and to such meetings God hath promised his more peculiar presence and assistance But of this more in its time In the next place there is added in the Doctrinal Description That it is a Company of persons called of God by the preaching of the Word Wherein are considerable the Efficient Cause and the Instrumental The Efficient is God Called by God And first In that they are said to be called by God This implieth these things 1. That it 's the meer goodness and grace of God that makes a people to be a Church Therefore they are thus named Ecclesia The Grecians called their Assemblies so because of some humane Authority gathering them together but the people of God are called a Church because God calls them So that as there is a difference between a garden and a wilderness the one is naturally so but the other is planted by art and industry nature doth not of it self especially since mans fall bring forth gardens and choice flowers but there is great art and culture required thereunto Thus it is with the Church men are made the Church by Gods grace but they are the world of themselves The world and the Church are two opposites God makes the one and is present in a special manner there but sinne and Satan make and rule in the other When the Psalmist said It is he that hath made us not we our selves we are the sheep of his pasture Calvin understands it of their Church making it was the goodness and power of God that made them so Hence it is that it is often compared to and called the Kingdom of Heaven because it's original is from Heaven and their Laws and Ordinances are heavenly Thus you see to be made a Church is not by our humane will and power as men make themselves Cities and Corporations but by a special grace of God 2. When therefore we are said to be called by God that doth necessarily suppose a terminus from which we are called It 's a company of persons called out from the world wherein once they were Hence the Apostle 1 Cor. 5. doth oppose the world and the Church together and the world is said to be without God then when he gathers a Church He calls them out of the world as Lot was called out of Sodom which was ready to be destroyed with fire and brimstone or as a man is called out from an house that is ready to fall into its fulnes and this it is that makes it to be such an admirable priviledge and blessedness to be of the Church For the world is sure to perish is sure to be damned there is no abiding therein as if an Israelite had continued in an Aegyptians house when the destroying Angel passed by he was sure to be killed Thus there is no way but of damnation in the world without this Ark of the Church every one must necessarily perish But this is that which should make all our hearts ake and tremble at to consider That though the Church be called out of the world yet it 's almost degenerated into the world again Look over the face and conversation of all Churches Are they not become the world Is not a garden made a wilderness Is not the lusts the prophaneness the ignorance the impieties that are in the world to be found in the Church like wise And what hath been the sad occasion of so many to say Our Congregations are no Churches that a man cannot with a good conscience stay amongst you or have communion with you Is it not because of the universalimpiety they see amongst us As if the Church of God which is like the Ark in other things were in this also that all kind of things unclean as well as clean swine as well as sheep vultures as well as doves were to be taken into it We see as it hath been Gods work to turn the world into Churches so it hath been the Devils work to turn the Churches into the world again But wo be to the wicked man that is so in the Church of God God will be sure to punish you A nettle or weed in the garden is sure to be plucked up whereas in the wilderness it may grow and never be medled with SERM XIII Concerning the Efficient Instrumental Formal and Final Cause of a Church 2 COR. 1. 1. To the Church at Corinth VVE are describing the nature of a particular visible Church and in that have discussed the Efficient Cause with the manner of his efficiency expressed in those words Called of God what is implied in that hath been examined only there remaineth a necessary distinction to be attended unto of Gods call that it is two-fold either External only or External and Internal also or an Effectual and Ineffectual Calling For though this distinction be hated by some men yet the Scripture is very clear That there are many called who yet are not chosen and when he saith called it is not meant only actively on Gods part as some were called but yet refused and would not so much as outwardly profess obedience but called is to be understood passively on mans part so that he giveth some outward conformity to Gods call There is an external reception and submission to it but yet there is no true inward sanctification Insomuch that some who are called the children of the Kingdom shall be cast forth and they
them and to give them daily food watching over their souls and therefore their title of Shepherds and the people being called a Flock do evidently demonstrate the necessity of a Ministry not only at first as miracles were but perpetually even to the coming of Christ Thirdly There is in the Description the Formal Cause to which also may be reduced the Final Cause The Formal Cause is in the publick and solemn observation of that Church-communion which God hath required I shall only mention that formal and external Communion wherein it consists And that is 1. In the solemn assembling and meeting of themselves together Heb. 10. 25. The Apostle doth there reprove the neglect of this duty which is the seminary and fountain of all holiness while the coals lie together they keep their heat and inflame one another Thus it 's our communion in the Assemblies that is the means to keep up grace and holiness How much did David bewail his banishment from the Ordinances as you heard And is it not the highest censure and most dreadfull punishment that can be for a Christian upon just grounds to be cast out of the Church Is not this to fall into the Kingdom of Satan Is it not to be delivered up to him Now then if it be next to hell it self thus to be cast out of Church-communion and the publick Ordinances Why doest thou wilfully bring this upon thy self Thy own slothfull and prophane careless heart makes thee neglect the publick Assemblies This is a sinne of an higher nature than thou art aware of for God is present in Church Assemblies you have the benefit of the prayers then poured forth the Ordinances are of enlightning and quickning efficacy Now for thee voluntarily to deprive thy self of this spiritual advantage is a sinne of an high degree Indeed when want of health or other just impediments keep us from the Assemblies God can then make up the publick benefits in private But I speak of a voluntary wilfull omission of such publick Communion Oh little do such men consider that they have but a day Their life is but a day and the season of grace is but a day and doest thou neglect that day when it may be thou shalt never have such a day again never have a Sabbath any more That carnal plea also of getting as much good at home and they can edifie themselves as well with reading books in private unless in case of necessity as I said is ungodly and unjustifiable excuse for this is to make Church-communion and holy Assemblies to be of no necessity and so wholly to overthrow them 2. In this solemn meeting there are these publick duties wherein the Church is to imploy her self 1. Publick prayer to God This in the primitive times was done so servently and zealously that they did even seem to besiege Heaven and to take it by force Oh what prevailing power must the Church have with God when they are so many wrestling Jacobs If the effectual servent prayer of one righteous man prevaileth much how much mâ—… joyned together If it were a Congregation of Joâ—…s how mightily should we prevail with God But we mâ—… Chrysostome How are all the grave and holy things of Goâ—… formality and a shew How many in our Congregatioâ—…end to this publick duty of prayer They fear not lest â—…any Aâ—… in the Congregation So that for thy deadnâ—… the sinnes â—…est in God be angry with our Assemblies and â—…t be graciously â—…ent with us Thou art a dead flie in this box of ointment The prophane man little thinketh what obstructions he makes in our publick petitions by his wickedness unrepented of 2. There is the publick preaching of the Word And this necessarily supposeth a formed and stated Church wherein are Governours and governed Those who by Office preach and those who by duty hear This publick Ministry in the Church of God is not for convenience or good order meerly but it is an institution of Christ and hath several effects attributed to it as conversion of such who are in their natural condition the edifying of those who are converted for instruction that men be not led aside with errours and strange Doctrine for rebuke and reproof of such who walk disorderly c. And therefore because of the necessity of it those who have commission to do it have manifold directions about it To preach in season and out of season and the reason seemeth strange Because there are many who will not endure sound Doctrine 2 Tim. 4. 2. Yea there is a wo to them if they be negligent herein 1 Cor. 9. 16. And in all this they are to be instant and industrious it being a cursed thing to do the work of the Lordnegligently The matter they preach must be holy savoury and nourishing compared therefore to food You are to come to a Sermon with an hungry stomack Yea as new born children ye are to swallow down the sincere milk of the Word And therefore to preach froth and meer fancifull things is as absurd as if a man should invite another to a dinner and provide him nothing but the pictures of some meat It 's compared to seed the Husbandman will not sow his ground with chaff Yea it 's compared to a two-edged sword that is quick and piereing into the very secret thoughts of mens hearts It is for want of such soul-piercing and soul-saving preaching that people are lulled or sleep in their sinnes that there is nothing but formality and customariness in most men The word of God is to flash in your faces like so much lightning and to make even the proudest and the most scornfull to tremble within them They must speak as the Oracles of God What is that but as men filled with the Spirit of God breaking out like fire from them And with such proportionable affections are you to hear This is to meet as the Church of God no man sleeping no man drousie or wandering and roving in his mind but to say with the Centurion We are all here to hear what God will say to us 3. The Administration of Sacraments according to Gods order and such holy wayes as he hath appointed The Sacraments are of infinite consequence to the Church of God and when people through their ignorance and prophaneness make themselves unfit subjects they are enemies to their souls For though God be present in the Word and prayer yet his sacramental presence is in a more indeared and peculiar manner Lastly There is that godly Discipline and holy Order in Church-communion which is as the hedge to the field of corn Take away this holy order the Church will become a gangrened body either with heresies or prophaneness Hence is that binding and losing of sinners Hence is that command of casting out wicked obstinate persons of pirging out the old leaven because a little leaven will quickly sour all 1 Cor. 5. Hence also are those duties of admonishing and noting such
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
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
the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the few things or briefly as added for Modesty sake and indeed if it were related to Sylvanus it would not commend his fidelity but rather give occasion to doubt of it But if we attribute it to Sylvanus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a firm and undoubted judgment upon good consideration therefore our English word suppose doth not so well answer it Therefore in the third place That distinction of a Saint by external profession or dedication to God thereby and by internal and spiritual renovation is the most genuine to answer this doubt Some were Saints by inward regeneration Others were Saints by external profession and outward submission so that they had not as yet renounced their Christianity and this sense the Apostle plainly makes when he gives that opposition between Heathens and Saints as 1 Cor. 6. 1. Dare any of you go to law before the unjust that is the Heathens and not before Saints where Saint is opposed to an Heathen So vers 6. a brother which is all one with a Saint is opposed to an unbeliever All that came out of the world to profess Christ are called Saints and believers though even amongst them all were not godly Now you must know that there are degrees of godliness 1. There is that which is supream and infinite and thus God is holy holy holy 2. There is created boliness and that either perfect such as the humane Nature of Christ the Angels and glorified Saints in Heaven have or else imperfect subject to many imperfections and weaknesses Hence saith Salmeron We dare not call any man a Saint while be liveth on this earth till he be consummated but that is absurd for to be a Saint is no more than to be holy so that if we may call any holy we may also call them Saints as our Translators do for the most part render the word The Papists indeed they call only those that are canonized Saints who are already in Heaven therefore those that lived in the Old Testament because of their opinion of their being in Limbo Patrum they are never in the Roman Church called Saints they never say Saint David or Saint Isaiah Salmeron also observeth from this title of Saints given to all believers That in the Infancy of the Church saith he all were called Saints in the Adolescentiâ only the Bishops and Officers in the Church but in Senectute only those that are translated into Heaven But we must conform to Scripture not humane speculations The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Hebrew Kodesh for the Septuagint seldom translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but generally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some said to be as much as sine terrâ without earth or any worldly pollution But the best Grammarians derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reverence and respect as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire because all holy things are with much reverence to be regarded Whereas then to be holy hath a two-fold principal signification 1. To be dedicate and set apart to God 2. To be inherently sanctified and both these applicable in the Text. We may observe That all those who are of Gods Church are Saints by profession and dedication and ought to be Saints by their lives and conversations Hence Rom. 1. 7. we have that expression called Saints that is either called to be Saints holiness being the term to which of their vocation or Saints by calling as Paul was by his calling an Apostle Both these tend to the same thing and all oblige to holiness First Let us consider how much this Church-Saintship doth comprehend what degrees and steps it hath And 1. It doth imply Their being under the external dispensation of Gods Covenant of Grace All that are under the Covenant administration are thereby Saints and holy though all are not regenerated Upon this account it is that the children of one or more believing Parents are called holy 1 Cor. 7. 14. where to be under the Covenant is enough to give this denomination of holy And hence it is that all the people of the Jews among whom there were many prophane and unholy persons in respect of inward Sanctity are yet called all of them Saints because the Covenant-dispensation was towards them Psal 77. 2. The Psalmist complaineth That the enemies had given the flesh of his Saints to the beasts of the earth where the Nation of the Jews destroyed by their enemies are all called Saints So Psal 89. 5 7. the assembly of the Israelites wherein also David did meet to praise God is called the Assembly of the Saints Now we cannot think that every Israelite who came to sacrifice and serve God was truly holy Yea Psal 50. God complaineth of such Who came and took his name into their mouth and yet hated to be reformed Therefore they are called Saints because they are all under the Covenant of Grace 2. Church-Saintship consists in a dedication and consecrating our selves unto God For our Baptism is the initial Sacrament and by it we are externally sanctified and set apart to God from the Devil sinne and the world For as in the Old Testament there were by certain ceremonial Rites dedicating of persons and things to God which thereby had a relative holiness and so were called holy because dedicated Thus though with some dissimilitude by the Sacrament of Baptism we are baptized into the Name of the Father the Sonne and the holy Ghost which amongst other things signifieth this also that we are given up to God from the world and the Devil to be no more theirs not to live according to their course and way And for this reason it is that those who are not of the Church are said to be without 1 Cor. 5. and the world is distinct to the Church when therefore of the Church we are not of the world we are not without under the kingdom of Satan but we are of the body of Christ of his house and our Baptism doth sacramentally denote our communion with Christ Now although all that are baptized do not in deed and in truth put on Jesus Christ yet as long as they do not renounce their Baptism so long by that there is an outward dedication of them to God And thus that Apostate spoken of Heb. 10. 29. who never had true grace yet is said to be sanctified by the bloud of the Covenant whereof the Sacraments are seals So that our sacramental relation doth give an outward denomination of a Saint or an holy person though if there be no inward holiness the condemnation of such will be farre more dreadfull and intollerable than of the vilest and worst of Heathens 3. This Church-Saintship goeth a further step and that is An external profession of our faith
true Saints in gifts and graces despise and contemn such as are below them to judge them no Saints or not godly at all That there is such a disposition even in grown Saints appeareth Rom. 14. where the Apostle giveth several Rules to strong Christians especially That they judge not or despise him that is weak and one reason amongst others is Because God hath received him If therefore he be one whom God hath received for whom Christ died though subject to many weaknesses and infirmities take heed of contemning him Such a supercilious censorious spirit is farre from the Spirit of Christ who when he saw one not farre from the Kingdom of Heaven though not yet in it yet it 's said He loved him and encouraged him Hence in the second place This real Saintship is alwayes growing and ought to be more and more proficient continually It is an high delusion to dream of such a perfection that they are above Ordinances that they are of so full a stature in grace that one cubit cannot be added to them This is to let the Devil get thee up to the pinacle of the Temple and then to throw thee headlong into hell yet such sad delusions have been on some that coming to the Sacrament they have said They have had as perfect love as Christ himself But this is against the continual current of the Scripture which presseth to grow in grace to bring forth more fruit And 1 Cor. 7. to perfect holinesse in the fear of God Paul himself though a Gyant to us Dwarfs yet Phil. 3. Accounted not himself to have apprehended but forgat what was behind and pressed forward to the mark Cloppenburge a learned man thinketh That even Christ himself did feed and nourish his soul by meditating on Gods Word and that in the use of the Sacraments his faith was more confirmed for to go through that work of redemption for us This may seem hard to affirm of Christ who had the Spirit without measure But it is very true of every Saint on Earth though never so exalted and enabled by grace that he needeth the Ordinances that he is to perfect and fill up that vacuity and emptiness which is in him so that he may say with Ignatius when going to be sacrificed for the truth Nune incipio esse Christianus I do even now begin to be a Christian to be a Saint I am but a babe yet I am but a beginner yet Thirdly This Church-Saintship therefore doth consist with many imperfections and weaknesses so that we need a constant and daily remission of sinne through the bloud of Christ This is greatly to be observed because some have dreamed of such a perfection in this life that if not alway yet for some time we may be without any sinne at all and therefore they tell us of Saints in the Church which need no pardon or forgiveness as if to be a Saint in the Church and a Saint in Heaven were all one but our Saviour in directing all to pray for the forgivenesse of sin I say all that are to pray are to pray so doth plainly confute this And the Apostle John saith That if we say we have no sinne in us we deceive our selves and indeed we sinne in saying so And this is the more to be observed because the dear children of God think this title of Saint too glorious and great to apply to themselves who are compassed about with such infirmities How can I be called a Saint and yet so dull so sluggish so froward earthly and often disordered in heart But you are to know that though Saints yet we are not to be justified by our Saintship we need the imputed righteousness of Christ to cover the imperfections of our Saintship yea some have not lost their Saintship and yet have fallen into foul sins for a season David Peter and others did not cease to be Saints in those sad falls though their holiness was drawn inward and as the juice of the Tree in the Winter was hid in the root under ground but these Suns were not alwayes in an eclipse at last they did recover to their greater advantage in holiness and to be a pillar of salt to all other Saints Nor to be high-minded but fear Fourthly To be a Saint is a denomination from our conformity to the will of God as a rule of our lives So that if you ask What is it to be a Saint It is to be one born again by the Spirit of God making the word of God to be the rule of all his actions So that Gods Word must try whether thou art a Saint or no not thy own thoughts or the applause of others can make thee a Saint but thy life regulated by Gods Word The Papists cry up their Saint Francis whom they equallize to Christ in many things but his Saintship must be tried not by his voluntary poverty or strict observance of humane traditions but by a consonancy to Gods Word Thus who ever is cried up for a Saint still we must examine How doth the Word and his life agree Is he as it were a walking Bible Doth he will what that wils and nill what that nilleth And this further also may inform us That we are not to make a man a Saint because of a particular opinion in some way of Church-Government as if none could be Saints but of such an opinion For the word Saint denoteth One made holy by the Image of God restored in him though he may differ from another Saint in a Church-way For although it be our duty to study out the mind and will of Christ concerning Church-order and with his Institutions only we may expect his gracious presence yet such is the corruption and weakness upon the understandings of the best that though Gods Spirit will lead them into all necessary truth yet they may fail in some accessories and so one Saint may differ from another yea and write against another though such things do prove as Calvin said of Melancihons difference from him Pessimi exempli of very evil example and confirm the adversaries of godliness in their dangerous prejudices against it These things thus laid down let us consider Why all the fore-mentioned steps of a Church-Saint are nothing without the latter To be a Saint by the outward Covenant by dedication to God by outward profession and vocation Yea to be a Saint having some works of Gods Spirit on us unless we be born of God and so have holy Natures holy affections and an holy conversation it 's to be like the foolish Virgiâ—s who have lamps and those lighted but want oyl Let us therefore consider What may provoke us to be Saints indeed And 1. What matter of shame and reproach is it to have the name of a Saint only and nothing else Thy life not the life of a Saint thy words thy actions not the expressions of a Saint Is not this ridiculous even as
when they called the Blackmoors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver white Thou art a Saint in that sense he said Auri sacri fames indeed thou art most accursed and art but a mockery in respect of God and man As it is a shame so it is an horrible reproach even as Revel 2. there is the blasphemy of some who said they were Jews and were not Thus it is a blasphemy in thee to be externally a Saint and not really as the Apostle Rom. 2. 24. speaking of such saith The Name of God is blasphemed among the Gentiles through you The mischief of the scandalous prophane lifes in the Church hath been the cause not only of Gods eminent judgements upon it even at last to unchurch them but also hath been like winds in the bowels of the earth making a dreadfull earthquake Heresies in Doctrine have not more molested the Church than prophaneness in life The troubles of the Donatists made in the Church for many years together was it not because of the prophaneness of Christians lives In our dayes What is the great argument against our Churches that they are no true Churches that they are the Synagogue of Satan Doth not this arise wholly from the ungodliness of most mens lives Call such Saints you may as well name darkness light Yea what is the cause that the bringing in of any good Order in a Church the purging out of the old leaven is such a grievous tormenting matter Why do generally people dislike and rage at it Is not all this because though men are contented with the name of a Saint yet they cannot endure the practical power of it So that we may say the real ungodliness of such who are in the Church is the cause of all the evil that comes in the Church Thou blamest this and that way of Government thou sayest Such or such a thing is the cause of all our evil No it 's the love to mens lust men would be of the Church and yet live the life of beasts and Devils And it is for this general impiety that even Heaven and Earth may be astonished Thou cavillest How can this or that Practice or Order be proved Jure Divino But where canst thou prove thy oaths thy lusts thy drunkennesse thy contempt of Godlinesse to be Jure Divino 2. Real Saintship is so acceptable unto God in his Church that let men have 〈…〉 eminent places and esteem therein yet if they walk contrary to this Rule of sanctity and that obstinately Christ hath commanded such to be cast out as utterly unfit to be of such a Society The incestuous person in this Church of Corinth is thought by Chrysostome to be a man of chiefest place and note amongst them yet for all that till he repent and humble himself they are commanded to cast him out from amongst them As the Apostle to this Church saith What communion is there between light and darknesse Christ and Belial The Pythagoreans were so strict about the manners of those who were in their sect that as Origen against Celsus relates when any of their society had fallen into a foul sin they did cast him out of their company and commanded a Coffin to be placed by him as being a dead man But the Lord Christ hath commanded That such who live in the Church obstinately against the manners of a Saint should be thrown out from his people and so delivered up to Satan as being more properly of him and his way But because more may in time be said of the nature of this Church-Saintship I passe it by for the present concluding with a severe Reproof even like thunder and lightning against all such who deride at sanctity and purity Are there not too many sonnes of Belial who make a scoff at such glorious names of a Saint of a Christian of a Brother of a Believer Wherein canst thou demonstrate thy self to be of the Devil more than in this one thing Thy heart rageth thy tongue foameth at sanctity and purity What is this but to blaspheme the Scripture yea God and Christ himself Why do not such cast off their Christianity and live with Pagans and Heathens SERM. XXI Wherefore 't is a Christians Duty to joyn himself to Church-society And in what cases he may be excused What are the false Grounds why some neglect this Duty The Soul of the poorest Saint is to be regarded as well as of the richest 2 COR. 1. 1. With all the Saints that are in all Achaia IT is now full time to conclude this Text. There remain two things more which deserve some consideration The first is occasioned by Calvin's Question upon the place How is it saith he that he distinguished Saints from the Church Did not these Saints imbody themselves that lived in the Province of Achais Was it lawfull for them to live dispersed and single lives not entring into Churchcommunnion To which he answers That the times might be then so turbulent and persecution so hot that they could not gather into a Church nor have any such publick meetings Now this Interpretation is not necessary For the Apostle writing to the Church at Ephesus and Colosse yet doth not use that name but speaks in the general To the Saints and faithfull Brethren when yet without question they were in a Church-state there Yea in his Epistle to the Romans he makes no mention of them as a Church but styleth them Saints which puts Salmeron upon his guesses Why he doth not give the name of a Church to them As also Why he doth not salute Peter their supposed Bishop Neither may we think that when James and Peter inscribe their Epistles to the Believers scattered in several Regions but that they might have occasionally their publick meetings to worship God in Yet though this Exposition be not necessary we may well receive Calvins conjecture as probable For there have been times when the Saints have been forced to hide themselves in Dens and Caves not having opportunity to meet together though even that was an heavy burden and trouble to them This being granted we may observe That although it be a Duty for Saints to joyne themselves in a Church-way yet there may sometimes fall out such just reasons that may excuse them Indeed voluntarily to keep off from the Assemblies and to think a private worshipping of God is enough and that he requireth no more is both against Scripture-command and the example of primitive Christians but when there is some unavoidable necessity than there is a lawfull excuse That it is a duty for Saints to joyn themselves in a Church-way may be made evident from these Grounds briefly First From the name Church ordinarily given to â—olievers Now a Church is a Society or Company met together and therefore it is not lawfull for thee to live alone or be a Minister of Sacraments and all things to thy self Even as Aristotle said of him that would live alone not joyning
man He suffered in his Name in all reproach and ignominy dying a most accursed death and shalt thou be so tender and delicate as not to indure the mocks and rages of men for him Shall Christ be in cruce and thou in luce Christ in convitiis and thou in conviviis Christ in patibulo and thou in Paradiso as Gerhard expresseth it Oh fear left this prove dreadfull at the latter end SERM. XLVII What Qualifications they must be endowed with who suffer in a right manner for Christ 2 COR. 1. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ WHat it is to suffer for Christ ex parte objects in respect of the matter for which hath already been dispatched We now proceed to shew What is required ex parte subjecti What are the qualifications necessary in him who doth truly suffer for Christ When we read of so many glorious priviledges promised to such as are troubled for Christs sake you must know that their bare suffering no not for that which is righteous is enough to entitle them to this blessedness but there must be the Adverb as well as the Nown it must not only be pro bono but benè for that which is good but also in a good manner for suffering and martyrdome it self as all other duties is not integrated of all its causes as it is not enough to pray to hear though these for the matter be commanded but they must be done in an holy and spiritual manner Thus it is not enough to suffer or to be persecuted and that for Christs sake unlesse also we have that holy frame of heart in suffering which Gods word doth require Let us then examine this truth viz. What are the requisites to qualifie a true sufferer for Christ When his cause is good his heart his ends also must be good Therefore that ordinary saying Causa non poena facit Martyrem The cause not the punishment doth make a Martyr must be further limited for the cause doth not unlesse there be also those concomitant graces in the subject as well as there is truth in the object and we shall find this suffering temper to have as curious ingredients into it as there was into that precious ointment made for the high Priest alone and no wonder for it is the highest pitch of love we can arrive at to suffer for him and it is the most contrary to flesh and blood So that â—one can do this for Christ but such who are wonderfully enabled by him First Therefore in a sufferer for Christ there is required Faith in the eminent and powerfull actings thereof It is as impossible to suffer without faith as a bird to flie without wings It 's faith alone that can remove these mountains in the Sea Heb. 11. Those great exploits the Saints did yea and those wonderfull sufferings they underwent is attributed by the Apostle wholly to their faith Now this faith requisite to true suffering for Christ emptieth it self into two chanels there must be a Dogmatical Faith and a Fiducial Faith A Dogmatical Faith is that whereby a man is assured of the truths be suffereth for as divine and because of Divine Authority Faith must be as Heb. 11. 1. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substance and evidence of things For if a man have not this faith it 's obstinacy and pertinacy not faith that maketh him suffer as we see in Hereticks Hence also it is that a meer Opinionist or Sceptick in Religion will never suffer for Christ because he hath no faith but opinion in Religion So likewise those who are of a Religion meerly for humane Authority sake because of the custome and Laws where they live commanding such a Religion as those amongst the Graecians that were called Melchitae because they followed the Religion the King was of though indeed the Orthodox were so branded by the Heretical party Vide Hornbeck de Graecis These cannot suffer truly for Christ Indeed they may suffer for their Religion as it 's local and traditional to them as Turks and Jews do but yet this is not from faith which doth necessarily relate to divine testimony This then cuts off the glory which Hereticks and erroneous persons may boast of if they suffer truly they suffer with a true Faith if they have a true Faith that can be proved and demonstrated out of Gods Word And when we say a Dogmatical Faith that must be understood in respect of its compleatnesse and integrity as to Fundamentals No man can suffer truly for Christ that peremptorily denieth any I undamental if he hold the foundation though he build hay and stubble superstructive errours yet if he do not demolish any of the foundation stones he may be saved but so as by fire And truly is this charity be not allowed we shall scarce find any person or Church truly suffering for Christ For where hath there been such a sound faith in Fundamentals circa-fundamentals and praeter-fundamentals as that there hath not been any spot or wrinkle in the face of the Church This prerogative belongs to the Church in Heaven They therefore suffer for Christ who are persecuted for his truths though happily they erre in many things not necessary to salvation But if they deny any Fundamentals I do not say doubt and that for a season as the Apostles did about the nature of Christs Kingdome and his Resurrection and that with persevering obstinacy then though he suffer for one Fundamental yet because he denieth another he doth in effect destroy the whole building of Christ Thus when a Macedonian suffered for holding the Deity of Christ being put to death by an Arian the primitive Church never judged him a Martyr because he denied the Deity of the Holy Ghost There is therefore required a sound Dogmatical Faith for which cause some have doubted Whether the Church did well in making all those infants which were killed by Herod because of Christ in reckoning them among Martyrs For they did not know any thing of Christ neither it may be many of their parents had any true faith about him Certainly ly they cannot be called Martyrs or Sufferers for Christ in an active fense but passively only The second act of faith is a fiducial dependance on the promise of God and his Power which is able to raise up the heart above all fears and discouragements yea to represent prisons palaces and coals of fire beds of roses such a transubstantiating nature is faith of It was faith Heb. 11. which made Moses esteem the reproaches of Christ more than all the glory and honour which was in Pharaoh's court especially faith as it is the substance of things hoped for As it maketh Heaven and glory present so it 's admirably quickning and enlivening the heart of him that suffereth It is therefore called The shield of faith which above all or to all as some expound we
the Gospel is though to some a savour of life yet to others a savour of death Thus afflictions and troubles to some do discover their hypocrisie and guile as winnowing doth the chaâ—â— but to others they are blessed either to conversion or to edification So that in all the sufferings of the Church we are by prayer to importune God that by these means greater glory may come to Christ and that these waters of persecution may be like those to the Ark which could not drown it but exalted it nearer to Heaven Hence Fourthly We may admire the wisdome power and goodnesse of God that wherein the enemies of Gods Church deal craftily and cruelly in that very thing he is above them working the contrary to that which they are intending For how many persecutors hath the Church had who like Haman resolved to root out the very name of Christianity and their persecutions have increased the number of Christians Thus it must needs be madness and torment to the Churches enemies to see that the wayes they take to demolish is indeed to build up the Church of God Even as it was with Pharaoh when he called a counsel to deal craftily with the Israelites to oppress and diminish them then they were the more multiplied Thus Act. 12. 24. when Herod set himself to kill the eminent servants of the Lord and thereby weaken the Church of God for when the shepherds were dissipated what would become of the flock it is said But the word of God grew and multiplied See how the contrary fell out to Herods design These things premised Let us consider What is the general good promoted by the Churches sufferings And 1. Hereby the glory of God and Christ is the more exalted amongst all that fear him For when the Churches of God shall see the wisdome and goodness of God thus to his people turning all the cruelty and craft of their adversaries to their own good that what they could never do their enemies do for them What glory and praise doth this cause in all Congregations How is the Church indeared hereby to God to trust in him to continue faithfull to him in all exercises God hath been good and will be good God hath turned the greatest evil of men to the greatest advantage and he will do it As Christs death is called a glorifying of him Thus also are the sufferings for Christ the believers glory and not only so but the glory of Christ also What saith Paul Phil. 1. 20. Christ shall be magnified in my body whether by life or death But 2. The great good overflowing to the Church by its sufferings are the propagation and enlargement of the Gospel thereby Phil. 1. 13. Paul there sheweth how his troubles fell out to the furtherance of the Gospel for his bonds were made manifest in Caesars palace and in all other places That of Tertullian is known The blood of Martyrs is the seed of the Church When men did behold their faith the râ—patience their constancy and courage it made them enquire into the cause of their sufferings what it was that could make them so constantly endure all kind of torments Insomuch that this was in stead of the working of miracles to bring men to faith So that as the shaking of a ripe flower maketh many seeds fall to the ground and in stead of that one flower many come up in the room of it or as when the Vine hath its branches cut off there come farre more in stead thereof Thus it hath also been by all the troubles on the Church of God by afflictions and by patience under them How numerous did the Church of God grow even like the stars in Heaven Let the Use be To consider those examples of all such worthies who have suffered for Christ whether recorded in Scripture or in Ecclesiastical History read them for thy comfort and thy salvation The word of God and the lives of Martyrs bearing witness to it may much prevail over a stony heart It hath been a good blessing of God that the Names and Histories of most Martyrs have been preserved and recorded for the good of the Church of God to come The lives and sufferings of our Martyrs here in England what influence may they not make upon thee What patience what heavenly mindedness what courage should this put into thee As Abel though dead speaketh Thus do all the godly Martyrs the Bradfords the Ridleys the Latimers they all speak still and God suffereth such persecutions to be as perpetual Sermons to teach us SERM. LI. The Afflictions which others suffer for Christ make much for our Comfort and Salvation 2 COR. 1. 6. And whether we be afflicted it is for your consolation and salvation THe second particular in this Text as it stands divided is the Consequent or Effect of this tribulation which is set down in a particular and special manner above any other fruit of it and that is two-fold Consolation and Salvation Of the word Consolation enough hath already been said For the other viz. Salvation we shall remit it to the end of the verse where it is again specified So that our work is immediately to proceed to the Observation which is That sufferings for Christ should be so farre from disheartning and offending others that a true and right consideration of them may much provoke our comfort and salvation This truth is of great use For the afflictions accompanying the wayes of Christ have been an offence and a stumbling block to many Now when a curb shall be made a spur when an hinderance a furtherance and we shall be encouraged from those particulars which should drive back this consideration must be very profitable Before we come to amplifie in what manner in what respects persecutions are made thus serviceable to others Let us take notice First That the sufferings of others do work good only occasionally or by way of example We must not conceive any merit or causality as was declared before in Martyrs They are Examples not Mediators Their light did shine that we might thereby glorifie God So that we must take heed that the sufferings of the godly do not obscure the sufferings of Christ that they should not be accounted the only treasure of Christ But as Luther was afraid lest his books should take men off from meditating on the Bible Or as Paul was afraid men should judge of him as if he by his own power had done that miracle and therefore told them It was onely by the Name of Christ. So also it was with all the true Martyrs of Christ they were humble looking upon themselves as unworthy of the name of a Martyr neither would they have their blood derogate from the blood of Christ Hence Secondly We may greatly deplore and bewail the Apostasie of the Church concerning those that were Martyrs and sufferers for Christ in what superstition and sinfull devotion were they plunged in about
unmasked and the carnal heart discovered The Gospel either conquers men and maketh them friends or else leaveth them more provoked enemies but the fault is not in the Gospel preached neither are faithfull Ministers the troublers of Israel but thy whoredoms thy idolatries thy lusts are the cause of all this combate Use of Instruction what all godly Ministers and private Christians who are zealous against sinne must look for not from Pagans and Heathens but false carnal Christians that regard no Religion any further then their lusts or advantages may be kept up Will those that live by the sinnes of people ever be willing to have sinne destroyed Do not many as Demetrius say If this way of Religion go on we shall not be able to live any longer And therefore they flie with open mouth against all holy order and good discipline against sinne But know thou that all thy prophanenesse and dissolutenesse doth not so much provoke God as thy opposition of the Gospel and the Ministers thereof Yea we see Paul using a divine imprecation against such in this case which neither Christ or Stephen ever used against those that did put them to death 2 Tim. 4. 14. Alexander the copper-smith did me much evil And afterwards he instanceth wherein He hath greatly withstood our words or preachings It was not any personal or temporal evil that moved Paul but the withstanding of his preaching whereupon he poureth out this prayer The Lord reward him accoeding to his worke Oh dreadfull and terrible imprecation especially coming from one acted by the Spirit of God in delivering of it Use 2. To exhort us seriously and impartially to examine our selves about our motives and grounds which make us to take up the title of Christianity Is it for fear or because of custome the Laws of the Land require it Doest thou not find the divine power of holy truths upon thy soul Then know thy Religion is like thy life a bubble a vapour that will quickly go out Especially we are the more diligently to observe our hearts when we have any profit or preferment when we have any external accomodations by our profession Oh how hard is it then to discern between true and counterfeit whether it be the truth of God the love of God or thy own interest that prevaileth with thee when thy enemies and adversaries shall charge thee with it What a comfort will it be when thy conscience upon good ground can clear thee SERM. LXI Of the different judgement that Faith and Flesh passe upon Afflictions 2 COR. 1. 8. That we were pressed above measure WE have already considered this trouble which came upon Paul in Asia in respect of the occasion of it Let us proceed to the Aggravation of it For out of the strong cometh sweet From this affliction conquered doth arise much encouragement and consolation to those that are followers of Paul And in the Description we have the Aggravation of it from the Quantity 1. We were pressed out of measure 2. The Quality Above measure 3. From the Event So that we despaired of life And in the next verse it is further illustrated from a two-fold end of which in its time Let us take notice of the first particular wherein we have this trouble heightned viz. from the Quantity or Extension of it It was above measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied sometimes to the enduring of a burden Matth. 20. 12. Gal. 6. 2. whether it be a temporal burden or a spiritual Sometimes it is applied to the heavinesse of the eyes by drowsiness Mark 14. 40. In this place it seemeth to be taken from Porters who have a burden imposed upon them more than they are able to stand under or as Chrysostome from ships who are overmuch burdened and so are in danger of being lost And as if there were not emphasis enough in the word pressed he addeth another to aggravate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus saith The Scripture never useth an hyperbole because that strictly taken is a lie But this opinion cannot be justified neither is an hyperbole if you do regard the intention of the speaker a lie For such an expression he meaneth not so much the thing signified by the words as when the Evangelist saith The world would not contain all the books that might be written about Christs deeds but thereby to represent to the Reader some further degree then ordinarily is in other things But the Apostle doth not here speak of a verbal hyperbole but a real one that which was above expression The Apostle useth this expression when he speaketh of the riches of Gods grace and power to believers 2 Cor. 9. 14. Ephes 2. 7. Eph. 1. 19. No ordinary expression will serve Paul when he cometh to speak of the admirable and wonderfull riches of Gods grace to those that do believe in him As he thus speaketh of the grace of the Gospel so also of his own sinfulnesse both original and actual there is an hyperbole in both Rom. 7. 13. Original sinne improved and excited by the Commandment is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above measure sinfull and for his actual wickednesse and impiety Gal. 1. 13. there he saith He did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecute the Church but when he cometh to speak of the glory in Heaven there one hyperbole will not serve according to that of Luther Coelum infernus non patiuntur hyperbolen but there he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the expression then in the Text we see That this trouble the Apostle was exercised with was no little inferiour trouble but that which was of the most pressing nature that could be that was out of measure heavy and burdensome But you will say How doth this agree with that which we have Paul speaking in the 4th Chapter of this Epistle where he calleth all the afflictions that do befall the godly light Our light affliction vers 17. Can it be light and yes out of measure heavy also It may be answered and reconciled thus It is called light in respect of everlasting glory So that although it be exceeding heavy and pressing in it self yet if compared with the weight of glory hereafter so it is light Or Secondly It may be answered By distinguishing of the times when Paul calleth his affliction heavy it relateth to the time that he was exercised with it For Christianity doth not require Stoicism yea patience is the more admirable by how much the more apprehensive we are of the trouble upon us Thus the Apostle Heb. 12. 11. No chastisement is joyous for the present but grievous Or Thirdly We may speak of afflictions when they are over when we are delivered from them and find the great good they have done to us then we may call them light and judge them nothing to the benefit we received by them But In the fourth place I conceive
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
sense would be more properly said to erre if under such impediments it did not represent as it doth First One impediment in the sense is the two long distance of the Object from the eye to instance in this senfe As we judg the Sun less than the earth because of the vaste distance from us so that till a man take Astronomical Instruments and correct Sense by Art he misjudgeth about the Suns magnitude thus is it here When we go to judg of Gods Promises to us or his Church we finde not the truth of them because the wayes of God are too remote from us his thoughts exceed ours as much as the Heavens do the earth Therefore we must necessarily erre till we go to the Scripture that is as it were the Artificial Instrumennt whereby we are able to behold that truth in Gods proceedings which otherwise we could not A Second Impediment is the medium indispositum when the means of seeing is Indisposed as when we look upon a stick in the waters or the Sun through a dark cloud Thus many times when we judg of Gods proceedings according to his Promises we look through False mediums we think according to the Principles that men would do in the world as Luther said We would think that God should destroy Pope and Turk immediately but all this is because we look through an indisposed glass in this particular Lastly The eye cannot judg right of its Object when the visive faculty is disturbed when that is infested with any evil humors Thus the spiritual eyes even of a Godly man are in some measure vitiated and therefore are not able to behold that glory of God in carrying on the Affairs of his Church and by those very wayes which we would think tend to the destruction of the things promised by them he doth fulfill them for the wayes of the Lord are wonderfull to us in making good his Promises and commonly they are fulfilled by those means which seem contrary to them even as he cured the blinde man by mingling spittle with clay which he laid upon his eyes And thus the Godly soul may finde how God is true in spiritual Promises to his soul for he obtaineth comfort through desertions the way to Heaven he findes through Hell yea in sanctifying Grace he cometh to higher Degrees in Grace even by his Failings So true is that of Suarez Aliquando substractio gratiae est ad finem gratiae The end of Grace is accomplished by the gradual substraction and suspension of Grace for a time But I must not inlarge herein Lastly This truth of God is the foundation of all Religion and Godliness For if there were no truth in the Scriptures which are Gods truth if there were no truth in the Promises or Threatnings into what a Chaos and Confusion of wickedness would all men fall There would be no difference between Hell and this World So that Gods Truth is a Foundation of all Piety in these three wayes First The truth of God in his Doctrine delivered to the Church is the foundation yea the Essence and soul of his Church In this it doth differ from Jews Turks and Pagans yea from all Heretical Societies That she hath the truth of God and others not So that as the soulâ— keepeth the body from rottenness and Putrefaction Thus also the truth of God keepeth the Church from being only a Carkase or to have the Name and Title of a Church without the thing it self Secondly The truth of God in his Promises is the great supporter of the hopes of all the Godly By them alone they are enabled to walk with Peter upon the water and sink not because they believe Gods Promises to be true they do therefore renounce all unlawfull Pleasures and Profits they will not leave the fatness and sweetness of them to go to those bryars Thirdly The truth of God in his threatnings That is like a fiery sword to keep them from all evil They know those threatnings are true and that the World and the Devil prove lyars to all those that serve them therefore they awe their hearts with a continuall fear of them And certainly if every wicked man would remember this That Gods threatnings are true they will be made good no wisdome no greatness no power can resist him For how can the stubble withstand the consuming fire this would make them utterly forsake their sinnes But whether thou wilt believe or no Gods Curses will fall upon thee For there is this difference between the Promises and Threatnings The Promises many of them are not made good unto them unless thou do believe believe and thy sinnes are forgiven thee but the threatnings will be made good to thee a prophane sinner whether thou wilt or not Gods Word will have its effect though thou dost desire it might be false SERM. CXVI The personal failings of Ministers are oft cast upon the Ministry it self 2 COR. 1. 18. But as God is true our word toward you was not yea and nay THe next particular considerable is the occasion of that Transition which the Apostle maketh from the word of his Promise in particular to come to them and the word of his Preaching in the general The occasion is from that evill and malevolent Disposition which was in his Adversaries who from any either real or but supposed Imperfections in other things would presently burden his Ministry with it and thereby as much as in them lieth make Paul wholly useless in the Church of God Now because this is the continual stratagem which the Devil useth to make the best Ministry ineffectual and because it is the constant inclination of wicked men to do so therefore I shall pursue this Observation That there is a propensity in wicked and evil minded men to cast all the imperfections of the Ministers of the Gospel upon their Ministry and Doctrine To bring the Truths they Preach either into doubt or disesteem because of some failings yea though they be not real but supposed in their own Imaginations Thus the Adversaries of Paul they did captiously lay hold upon his Promise and failing as they think in that thereby they would render all his Doctrine and Ministry odious that thereby their falshoods and corruptions may have the greater success Thus the wickedness of ungodly men doth constantly bend to this that they may be hardened in their hearts against the Word Preached that they may fortifie themselves with some damnable Principles of others that so the message of the Lord may be rejected Now to illustrate this consider these particulars First That when a Minister either preaches false Doctrine or liveth scandalously or is lazy and negligent in his place then it is lawfull for a people to have an holy and wise zeal against such persons that they may be quickened up to their duties Neither is this to be an enemy to the Office of the Ministry or to endeavour the publique Dishonour of it
upon the truth and then to be immoveable whereas the doubting and divided mind is never satisfied and flieth from one thing to another never having any rest If then thy saith be true believe as thou hast done if thy worship of God be according to his will continue to do as thou hast done and so if thy life be according to Gods command never change it thou canst not do better onely be sure thy foundation be truly laid and then abhorre all temptations and opinions that would bring thee to doubting for here will be no end thou will be in daily restlesse thoughts of soul Hence the Apostle James saith A double-minded man is unstable in all his wayes Jam. 1. 6 7. He is like a wave tossed up and down in the Sea Oh how unfit and unable are such to confesse the truth before a crooked generation to give witnesse to it by the losse of the dearest comforts they doe enjoy when they do not know whether it be Gods truth or mans errour that they plead for Now you may ask What are the causes procreant of such lightnesse and inconstancy The first is Ignorance when we are not able of our selves to judge what is the truth of God but receive it wholly from trust by tradition This traditional Religion receiving things meerly from men and because of their authority must needs make men change as that changeth Solomon hath a full expression to this The fool believeth every word but the prudent man looketh well to his going Prov. 14. 15. The more ignorant then a Ministry is the more credulous it is and so is like the materia prima ready to receive different formes and shapes when a mans faith is wholly borrowed and he liveth by another mans faith not his own when he shutteth his own eyes and will onely see by another mans then he must call black white and white black as often as those will have him do so upon whom he doth depend If then it be a shame for a private Christian not to live by his own faith and to resolve all into an implicit belief of others Is it not much more an hainous sinne in Ministers who are to be guides and to lead others Secondly An affectation of singularity and vain-glory in a Minister may make him to be Yea and Nay He seeth that by holding and preaching the old known way he shall not be much admired and therefore as people runne in multitudes to new sights so they do to such who bring unheard of opinions This hath been one of the chiefest causes of all the heresies and errours that ever have been in the Church they have been weary of the accustomed Manna they have like the Athenians been alwayes enquiring into what new thing is brought forth And hereupon as pride in apparel doth alwayes bring forth new fashions so pride in Religion new opinions And hence it is that men affect new words new phrases new expressions yea and new Doctrines all which causeth a mutability and change Now surely if a man ever did find the lively power of the truths of God he once professed upon his own heart when he should at any time be invited to taste of new wine he would say the old is better When Peter knew that with Christ alone was eternal life then he saith Whither shall we goe John 6. 68. Or to whom shall we goe We cannot be better than we are Now the other Disciples had not fully tasted of the good Word of God they depart from Christ and never follow him more We may say then to all those unstable soules who wander from one opinion to another and so from truth to falshoods many time Why doe ye leave the Fountain to go to the Cisterns Why do ye leave the fatnesse of the Olive and the sweetnesse of the Vine to go to the Briar Thirdly Another cause of changeablenesse is Love to profit to earthly greatnesse and worldly advantages There is none addicted to this but he must be Yea and Nay often and often again Must not the shadow alter often sometimes longer sometimes shorter sometimes streight and sometimes bowed down because it wholly followeth the body and hath its dependence thereon So it is here when men regard Religion only for politick and self-seeking ends then they must be hot and cold they must be bitter and sweet as their interest requireth This hath alwayes made Ecebolius's in the Church onely it were well if at last they would bewail this carnality this inconstancy as Ecebolius did throwing himself down before the Church gathered together crying out Calcate me insipidum salem This made one Bishop be sirnamed Euripus for his frequent compliances and accommodations of himself that thereby he might be advanced Lastly Another cause though external is The example of others When an whole Church or an whole Nation becometh Yea and Nay then it is very difficult to be immoveable To be onely Athanasius when the whole world is Arrian that is difficult We are apt to think that multitude is patronage enough for any inconstancy Though we judge the usages in Religion superstitious yet we are ready to say as he did Eamus ad communem errorem Hence it is that we read some Nations have received the Popish Religion and then after that Protestantisme and so change them mutually again Now unlesse a man be bottomed upon divine Motives he cannot be Lot in a Sodome he cannot be like that River that emptieth it self into the brackish Sea and yet keeps its own sweetnesse Not to turn when all turn argueth there must be some strong principle within some life within else the dead fish would be carried away with the stream The conclusive particular to clear this whole Discourse and which will antidote against the Objection at first mentioned is this We must distinguish between the Essentials of Religion and External formes thereof which are mutable and changeable It may be the same Essential Religion sull though the form of administrations may alter even as it is the same man still though he wear change of garments This is on purpose mentioned to discover the ignorance of those who charge levity and inconstancy upon the Ministers of the Gospel because they use not the same publick Liturgyl nor administer Sacraments in the same order and forme as was formerly Yea some are so farre scandalized as to think this is the removing of the Protestant Religion but all this is built upon a false foundation as if Protestant Religion were built upon Church-formes of administration For if that were so then there would be many Protestant Religions because several Protestant Churches have alwayes had several formes of administration some more pure than other though all retaining the essentials of Religion Religion then is the same still and the Ministers of the Gospel are the same still we have also the same way still to Heaven and the same Christ our Mediatour though
their Religion but onely are perswaded herein by external motives very few being able to give a reason of the faith or hope that is in them which yet the Apostle Peter requireth of every man and woman 1 Pet. 3. 15. What reason have they but their fathers example and the Lawes of the Land So that it is meerly accidental that they do receive a true Religion for it had been Heretical and Idololatrical it had been all one to them they would have entertained it however But to this particular you must observe one Caution It 's one thing to speak of the Introductory and Preparatory means of faith and another thing of the ultimate and formal motive or reason why I do believe We do readily grant That the true Churches Ministery may prepare for a divine faith What is Paul and what is Apollo but Ministers by whom ye believe saith the Scripture 1 Corinth 3. Thus Timothy had his faith by the godly education of his Mother and Grandmother Yea John 4. we reade of the woman of Samaria instrumental to bring many people to believe on Christ onely yet observe that expression vers 42. Now we believe not because of thy saying for we have heard him our selves Godly Ministers then and godly parents may be greatly helpfull to us in true believing but then the reason and chief motive is from the Divine Authority of the Scripture declaring this truth We doe not believe in Ministers nor in the Church And thus you must understand that passage of Jehoshaphats Chron. 20. 20. Believe in the Lord your God so shall ye be established believe the Prophets so shall ye prosper Believe in God ultimately but believe the Prophets ministerially So that it would be a fanatick presumption out of a perswasion that onely worketh faith thereby to cast off those usefull helps and means which he hath appointed for the producing of faith In the next general place we are to know That two things are necessarily required to the working of a divine faith The one Effectively The other Objectively The principle that worketh faith in us and the reason or motive thereof The principle that worketh faith in us is God alone None can make the heart of man to believe Scripture-truths but God onely Hence Faith is the gift of God so some are said To believe through grace Act. 18. 27. Is it not plain in the Pharisees notwithstanding they heard our Saviour preach and also saw his wonderfull miracles yet to them it was not given to believe or to know the mysteries of God but to others more unlearned and contemptible it was Hence it falleth out that the most learned men are many times most Atheistical or at least Sceptical and doubting in Religion Insomuch that we are to be importunate with God in prayer that he would both work and increase faith in us Hence Christ is said to be both the authour and finisher of our faith Hebr. 12. 2. It 's the mighty power of God so enlightning and enabling thee that thou doest adhere to the truth For how many specious arguments may be produced against the faith How mutable are many in forsaking the faith they once professed and turn Heretical So that it is a special work of Gods grace to make thee stand firme in the faith especially in times of temptation To be a pillar in the Temple of the Lord and not a reed shaken with every winde is a glorious preservation For it 's plain that it's fancy errour or humour that lead many in Religion and not this holy precious faith Again The second thing necessarily concurring to a divine faith is a Divine testimony it must be Gods word We must have the Doctrine from Christ else our faith is but an humane faith and so our Religion but an humane Religion The Thessalonians are commended by Paul That they received the Word not as the word of men but as it is indeed the word of God and when so received it effectually worketh in those that believe Alas what is the reason there is so little holinesse so little godlinesse It is because there is so little divine faith The truths we preach are not received as the word of God we look no further or higher than to a man in these things we doe not hear and tremble we doe not beleeve and tremble we rise not up with heart-reverence as Eglon though an Heathen did to Ehud when he said He had a message from the Lord. In the third place In that the true Christian faith floweth from such a divine principle and ariseth from such a divine motive Hence it is that no kinde of persons have an absolute Sovereignty over the faith of a believer and whosoever doe arrogate it to themselves they assume the property of the Almighty and most infinite God They arrogate to themselves the peculiar and incommunicable property of Christ which is to be the Head of the Church and a Law-giver in respect of any Doctrine Worship or Ordinances It is true there have been such especially the Pope of Rome who hath thus arrogated to himself setting himself in the Temple of God as God but the blasphemies of such have been written as it were in their fore-heads and hereby they are justly deemed to be a Political or Church-Antichrist as there is a Doctrinal Antichrist But we affirme That no kinde of persons can have dominion over a mans faith seeing it hath such a peculiar reference to God First Not spiritual and Church Rulers or Ecclesiastical Governours If the Apostles would not assume it who then may It is true there are several Texts in Scripture which command us to hear our Pastours to obey them to submit unto them to have them highly in esteeme for their workes sake Such as doe not hear them are to be accounted as Heathens and Publicans They are endowed with power to Admonish and rebuke sharply Yea where obstinacy is in sinners To cast them out of the Church But all this doth not arise to a Magisterial Domination over mens consciences And although they have power to binde and loose which God himself promiseth to confirme in Heaven yet all this is declaratively and ministerially onely How farre there is a decisive power in Councils to extinguish all errours and heresies is not here to be debated This is enough that as no particular person so no Councils though never so oecomenical can say we have dominion over your faith And Secondly No civil power hath dominion over any mans faith No Magistrate can make Articles of Faith can appoint another worship of God or other Sacraments than Christ hath appointed Faith is not Caesar's gift neither can any man believe Praecisè quia vult as Mirandula declareth meerly because he will How farre Magistrates have power in matters of Religion is greatly disputed and determined by the excesse in some and by the defect in others But however no Kings or Emperours can say
temporal sense 2. He is not a spiritual Saviour only by example 3. He doth not actually save all 4. He is not a Saviour only habitually or upon condition 1. He is a spiritual Saviour 2. He is the sole Saviour 3. He is a full and sufficient Saviour Use Of Instruction Use 2. Exhortation Of the appellative Name of our Saviour Christ In what sense Christ is said to be anointed The Lord Jesus was anointed to be our Saviour What the title Christ implies Use 1. Of encouragement Use 2. Of Exhortation Christ as Head doth appoint all the Officers of the Church A two-sold Kingdom attributed to Christ in Scripture All Church-power radically seated in Christ Church-officers are properly servants to Christ This power of appointing Officers and Laws in the Church belongeth to Christ as King Use Exhortation 1. To Church-officers Church-officers are especially to take heed of 1. That they turn not their Office into matter of pride and earthly interest 2. Of Idleness Use 2. To the people Why Paul styleth himself An Apostle of Jesus Christ Those things are highly esteemed in the Church which are despised by the world As 1. The person of Christ 2. The Officers appointed by him 3. The Duties prescribed by him 4. The Priviledges of the Gospel 5. The due execution of Church-censures Use How many wayes the will of God is taken It is the meer will and good pleasure of God that calls us to any office or priviledge in the Church We have all Church-priviledges from the meer will of God There is a two-fold Call the one general the other particular both which come from God A four-fold distinction concerning the Call of Officers 1. Some are called only by the will of God not at all by the will of man 2. Some have their call of God but by men 3. Some are of men only not at all of God 4. Others have their call neither from God nor men In what sense Paul here saith By the will of God 1. It is more than his permissive will 2. It is not his angry and just will God sometimes doth justly send ungodly Ministers amongst a people 3. It was by the directing will of God not by chance 4. It implieth it was not Pauls merit but Gods will that advanced him to this office Concerning those who enter upon the Ministry only upon carnal and corrupt motives Use The truly godly though eminent in office and grace yet are humble in themselves and condescending to others Wherein the humility of the godly discovers it self to their inferiours Why those who are so exalted above others are yet so humble towards them Use There is a great deal of difference both in the persons that are converted and in the manner of their conversion Why God is pleased to call such different persons and in such a different way None are to rest upon their godly education but all are to search their own hearts to see whether they be wrought upon or no. Use The consent of Church-officers in matters of religion is of great use and moment What are those things that conduce to Unity amongst Church officers It is of great use to young to have the guidance of solid and experienced Ministers What the word Church is used for in Scripture What we are properly to understand by a Church in Scripture Gods call as the efficient cause of the Church is either external only or external and internal also The instrumental cause of the Church is the preaching of the Word The formal cause the solemn observation of Church communion Wherein consisteth the nature of Church communion Object Answ Why needfull to know the Marks of a true Church What things necessary to make a Note or Mark. What are the Notes of a true Church How the form of a thing may be a Note or Mark of it A Church is Gods people in a more special manner than others God amongst the most prophane people sometimes gathers a Church to himself A Church may be a true though defiled one What were the corruptions amongst the Corinthians How 't is lawfull for Christians to go to Law Some observations clearing the truth that a Church though defiled may be the Church of God Reasons shewing the truth of it The Church of God as a Church doth far surpasse all civil Societies and temporal dignities Reasons shewing the truth of it Use 1. Use 2. Use 3. Why Paul writeth this second Epistle to the Corinthians It is very hard for the Church of God to keep within their proper bounds in Church-administrations It is a Ministers duty to use all lawfull means to promote the Church he hath relation to How the Apostle could call the Corinthians Saints when many of them were so foully polluted All that are of the Church are Saints by profession and ought to be so in their conversations What is comprehended under Church Saintship External holiness Saintship is not enough to bring us to Heaven without the inward renovation of the whole man Propositions clearing the assertion 1. There are degrees even in real Saintship 2. Therefore is real Saintship alway growing in this life 3. Church-Saintship though real consisteth with many imperfections 4. Holiness or Saintship is the conformity of the will of man to the will of God 'T is a great shame and reproach to have the name without the nature of a Saint 〈…〉 Saints may sometimes have just reason not to joyn themselves to a Church though it be their duty alwayes to endeavour it Reasons convincing it to be each Christians duty to be of a Church What are the causes that may justly excuse us from joyning our selves to publick meetings 2. Unlawfull grounds upon which some do 〈…〉 themselves to any Church-society 1. From corrupt opinions 2. From corrupt dispositions Use Of Instruction The soul of the poorest Saint is as much to be regarded as of the greatest Spiritual mercies are to be desired before temporal What are those things that peculiarly move the godly to preferre spirituals before temporals The Reasons of it The grace of God is to be desired before all other things Propositions discovering the nature of the grace of God What the grace of God implies How grace is called the grace of our Lord Jesus Christ Who are fit subjects to partake of Gods grace without Rules how we may rightly understand and judge of the grace of God The Scripture characters of the grace of God Peace from God and Christ is earnestly to be prayed for as a very choice mercy Wherein this peace consisteth What are the principal causes of a godly mans fears troubles and disquietnesses What are the effects of this Gospel-peace Directions how to attain this peace Of the names attributed to God in Scripture God alone can give grace and peace to his people Reasons God is a Father in a more peculiar manner to those that believe what it is for God to be our Father God is a Father to the