a two-fold Kingdome attributed unto Christ The one as he is God having the same Essence with the Father and so ruling over the whole world The other as he is Mediatour and Head of the Church and so the chief Governour and Shepherd thereof in a peculiar manner The first is called his Essential and natural Kingdom The second his Dispensatory and Donative The Sacinians have occasioned this distinction For when we bring those places where Christ is said to be King and Lord to be exalted above all principalities to prove his eternal God-head They answer This is a constituted God-head Christ was not thus King till after his resurrection and therefore say they it was given him in time whereas if it were an essential attribute of God it must he had from all eternity To this it is answered That Christ as God had right to all that glory and honour which was given him in time but then as Mediatour so it was a reward at least a consequent of his obedience and humiliation So that they grant Christ did in time receive a Mediatory Kingdom and glory whereby he was made Head of his Church and to rule in with supream power and authority though from the Father neither doth this derogate from his Deity to say it was given him for it was not given him to make him more perfect only to perfect his Church and it 's a gift of such a thing which only can be attributed to God for none but he that is God can be Mediatour and Head of his Church because he that is so must be the cause of all the grace and spiritual benefits which are in the Church Secondly Christ being thus exalted as Head of the Church all Church-power is radically and fâ—â—tally seated in him So that the power to make Church-officers doth not arise originally from the people as they say civil power doth and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on humane ordinance but it cometh from the Lord Christ. Hence Matth. 28. 18 19. when Christ had said All power is given me in heaven and earth then from this power he appoints them to go teach and baptize Thus in another place he saith John 20. 21 22 23. As my Father hath sent me so I send you whosoever sinnes ye remit c. From his Mediatorship ye see he giveth the Keys of Government to his Officers This also in a lively manner is affirmed Ephes 4. 10 11. where Christs ascension is spoken of and his glorious exaltation That he might fill all things that is appoint all things in his Church whereupon he enumerateth all Offices and sheweth that they have all their Commission from Christ and that both the ordinary as well as the extraordinary Therefore in the third place The Officers in the Church are properly servants to Christ and receive their power and commission from him It 's not the Church but Christ that hath set Officers in his Church The Church indeed may apply the person to the office but Christ institutes and applieth the office to the person The Church cannot make a Minister in this sense viz. to institute the office for then it might appoint other offices then Christ hath only it may design the person For Christ is the fountain of all Church-power and officers receive their authority from him It 's true that the Apostle saith to the Church of Corinth All things are yours 2 Cor. 4. 5. And in another place We are your servants for Jesus sake but the meaning therof is ministerially their office and the execution that was wholly for the Churches edification not that they had their power from the Church For who can think that Paul had his authority from men when he disclaimeth it so often yet he reckoneth himself in the number of those that are servants for their spiritual benefit Thirdly Although it be disputed Whether the power of appointing Officers and Laws in the Church belongeth to Christ as a Prophet or a King Some say as a Prophet he doth thus govern his Church yet it is more probable that be doth this as a King So that Christ as a spiritual King over his people doth appoint what officers what Ordinances and Orders he pleaseth so that you must know that this is part of Christs Jus regale and they come equally from the same fountain both to appoint an Officer and an Ordinance The Church can no more appoint a new Office than it can a new Ordinance a new Sacrament This is greatly to be observed because the Governours in the Church or the civil Magistrate for politick considerations have instituted new Offices and many times made the Government of the Church sutable to that of the Commonwealth equalizing spiritual Officers with Civil but this may be no more done then to appoint a new Ordinance and the reason is because both Offices and Ordinances are for supernatural effects to convert to build up in grace Now none may appoint any thing for such high ends but those only who are able to accomplish them Christ only can convert therefore he only can appoint an Officer or Ordinance for conversion Besides to appoint new Officers would redound to Christs dishonour as if he were not either wise or able enough to appoint all things in the Church necessary to attain salvation whereas the Apostle preferreth Christ above Moses That he was but as a servant but Christ as a son in the house Heb. 3. Use of Exhortation first To the Church-officer Doth he come with Christs Commission Doth he appear in his Name Then let him be sure to improve his Office according to Christs command If Paul be an Apostle of Jesus Christ then his work will be to exalt Christ our power saith he is not for destruction but edification 2 Cor. 13. It 's a capital crime for an Embassadour to vary from his Cossimission to go contrary to that This should daily lie upon our hearts To what end have I this Office from Christ Is it not to labour in his vineyard Is it not to convert souls Do not all the names which Church-officers have imploy labour work and diligence Especially these things they must take heed of 1. That they turn not the Office of Christ into matter of pride dominion and earthly interest Even the Apostle himself said Not as having dominion over your faith but helpers of your joy 2 Cor. 1. ult And the Apostle Peter forbids the lording over Gods heritage 1 Pet. 5. 3. This tyranny in the Church by the Officers thereof hath been a fatal destruction thereunto When the Sunne hath been in the Eclipse sad alterations must needs follow say Astrologers As not into pragmatical domination so neither may they turn it into earthy and worldly advantages setting up their own name their own greatness or their own worth thereby which the Apostle often disclaimeth But we are to walk even as Christ himself in his office who
charge our base and unworthy hearts with much lazinesse much formality much worldlinesse whereby we are hindered from spending our selves and being spent in his service Do we not live as if we had no other business in this world then to eat and drinke to buy and sell And yet againe Who looketh upon himself as running in a race and so will not give over till he come to the prize And truely if wee but consider the infinite comfort that is in doing of Gods worke above the worlds and the Devils this would be a sharpe goade in our sides to make us forward therein SERM. CIX Of the Office of Apostle and particular Pastours and of the Peoples esteeme of their Minister 2 COR. 1. 16. And to passe by you into Macedonia and to come againe out of Macedonia unto you and of you to be brought on my way toward Judea WE proceed to a second Observation from this relation made by Paul of the manner how he intended to performe his promise of visiting of them For it 's plain that Paul by this instance doth declare that he had an universal commission to oversee all those Churches in several places and countreys which he had planted And therefore in this particular his Office was distinct from ordinary Pastours which were appointed for particular Cities and Churches who were to have their ordinary residence with them and so were in a peculiar manner to give an account for their souls as their proper charge God then did not or doth not require of ordinary Pastours that they should like Paul travail from countrey to countrey for the propagating of the Gospel but in a diligent and faithfull manner to watch over their own flock at home From whence observe That the Office of an Apostle and an ordinary Pastor were among other things distinguished in this that the one had an universal charge over all Churches the other was limitted to a particular flock I say Among other things for there were several particulars wherein Apostles and Pastors are diversified as their immediate call their ocular testimony and witnesse of Christ their power to work miracles their infallibility in Doctrines All which are not now to be looked for in an ordinary Pastor Only that which I am to take notice of is their illimited and universal power which the Apostles had they were supream Governors in the Church yet even their Authority was but ministerial not magisterial Therefore their name declareth they were but as Embassadors sent and so were not to do any thing in their own name but the name of Christ who sent them The opening of this Doctrine may serve for information and practical improvement And First We are to take notice that the Apostles had an universal commission to go and preach to all Nations to disciple them to plant Churches And therefore they were in constant travails up and down for they were the leaven to leaven the whole world They were like the Sunne whose light and heat have influence upon the whole earth It is true they divided their labours some going into one part and some into another so that thereby the word of God prevailed more powerfully than the Emperours sword Christ indeed saith He was sent only to the lâ—st sheep of Israel but the Apostles were sent to all the lost men of the word and that grace of God which before was inclosed within the borders of Judea was upon Christs ascension publickly offered to all Nations This was that mystery which the Apostles at first perceived not but when throughly instructed then they began to call nothing or man unclean It was then necessary for the carrying on of this universal and illimited grace of God to have such Officers that should also be universal and illimited that should go up and down preaching the Gospel of Christ the goodness of God herein mercifully appearing that no Nation though never so barbarous and in such remote parts of the world were shut out from this glorious light Secondly The Office of the Apostles though thus differing from all other Offices yet it did virtually and eminently contain all therefore they could do what the Pastor and Teacher did Hence Peter cals himself an Elder 1 Pet. 5. 1. And John the Apostle for we take it for granted it was he that was the Penman of them in his two last Epistles styleth himself only Elder So that the Apostles they did preach they did administer Sacraments and thus what any other Officer did they also could do Even as Philosophers say the vegetative and sensitive soul is contained in the rational after a more eminent manner Thirdly The Apostles therefore had in their Office that which was ordinary and that which was extraordinary In their extraordinary they had no successours in this particular of universal inspection and over-sight to Churches they had none This Question indeed is greatly disputed by Saravia and others that adhere to his opinion who affirm That though the Apostles had many extraordinary and personal priviledges yet their Office was perpetual even as that of the Pastors There being say they the same perpetual grounds for one as well as the other But that doth not appear probable The first constitution and planting of Churches requiring that peculiar Office which planted Churches do not Even as miracles were then required but not now and if any Nation were in these later dayes to be converted there would be required no more an Apostle to do this then miracles to confirm his Doctrine As it was with the people of Israel while they were at first to be an imbodied people and before they were fully planted in the Land of Canaan they had extraordinary Officers and the Lord wrought wonderfull miracles amongst them but he did not so afterwards Fourthly But the Office of an ordinary Pastor is to watch over his flock to keep constant residence amongst them Even the best Popish Writers do determine That a Pastors residence with his people is Jure Divino It is true there are some cases when they may for a while be absent from them viz. when they are called to consult in Synods and Councils about the publick advantage of the Churches of God to stop the gangrene of errour or any prophaneness endangering the whole body but a voluntary absence from a people is a great sinne and inconsistent with all those ministerial duties that God doth require of them How can they feed them How can they admonish them How can they rebuke them and reprove as occasion shall serve unless present with them That distinction per se vel per alium will not hold at the day of judgement It is not another mans diligence another mans care that will save thee Now when we say his residence is necessary we mean not his meer personal and bodily presence only For if men be lazy and negligent their presence is an absence The Scripture speaks of Idol-shepherds such have
God as the elder brother did the Prodigals conversion It is disputed by Casuists Whether a prophane ungodly Minister formerly though now truly converted is to be continued in his Ministry at least in that place where he hath lived so scandalously Some are rigid for the negative Yea the Novatians of old would not admit any Christian that had grossely sinned though repenting to Church-communion Others are more mollified and hold such Ministers truly manifesting their conversion and repentance ought to be received and that as Ministers again But the determination of this Case concerning a particular person would be difficult because circumstances may much alter the matter But in the general we see Christ appointing Peter to feed his sheep though he had apostatized in so dreadfull a manner Neither may we runne to that absurd and impious Position of some who said the Apostles delivered a more perfect way of Discipline than Christ did because say they Christ received Peter again and gave him Commission for his Apostleship through the whole world In the Old Testament David and Solomon are used as Pen-men of the holy Scripture though polluted once with sinne in a scandalous manner And here we see Paul though formerly a notorious sinner and adversary to the Gospel yet is appointed by God to be a chosen vessel to carry his name And certainly the receiving of such after their serious and publick satisfaction to the Church of God or to ministerial imploiment may be of great use For hereby he will be the more industrious and diligent to reduce other sinners especially such as he hath been an occasion to lead into sinne Thus David promiseth Psal 51. Then will I teach transgressors thy Law And Christ bids Peter When he is converted to confirm his Brethren Oh what zeal and holy revenge will seize upon such a mans heart to make all the world see that he would now set up the way of Christ as he did once the Devils way especially such as he hath been a means to seduce and harden in sin over those he will weep and mourn How greatly will this lie upon his heart such it may be will lie damned in Hell and I have been the cause of it It may be some are now in Hell cursing the day that ever I was a Minister or Pastor to them because I encouraged and made their hearts bold and glad in wickedness Oh then if such agonies and estuations be in their souls in what pain and travail will they be to snatch such out of the fire whom they have been a cause to thrust in Doth God sometimes call even great sinners and that to eminent honour in his Church Then here we see a notable encouragement even for the most prophane to hearken to these offers of grace Might not you justly have expected that God should have made your condition as hopeless as the Devil Though God would out of pity have converted some of mankind yet he might have barred out all such notorious and prophane sinners as thou art But oh the goodness of God that will not have thee to say My sins are greater than can be forgiven I am a viler person than grace ever can or will convert What May the Prodigal sonne not onely be received into favour but the Father will runne and meet him weep over him put honour upon him Why then doth not this kindle a fire in your bowels Why do you not cry even me even me Lord the chiefest sinner of many thousands do thou draw to thy own self From the second consideration of Paul be exhorted to pray to God that he would raise up many Pauls in his Church godly and learned Ministers that by godliness may subdue sinne and by learning may conquer heresies such as these are both burning and shining lights such as these are Stars indeed both for the light they give and the purity of their conversation Happy is the Church of God when such Stars shine in her If we have godly Ministers and not learned then the subtil Papist and Heretick will be ready to prevail If we have learned but not godly then all holy order will beneglected then prophaneness and impiety will lift up its head but both together make a blessed Church SERM. III. Paul's Name being prefixed to his Epistle shews it to be of Divine Authority though of it self not a sufficient Argument to prove it The Pen-men were only Instruments God the principal Author of the Scriptures and therefore we should rest satisfied with their style and method and not question their Authority How to arm our selves against the Devil and all Hereticks opposing the Divinity of the Scriptures 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. HItherto we have considered Paul under a two-sold respect there remaineth one more observable thing from the mentioning of himself which is not to be omitted For it may be demanded Why he prefixeth his name in this Preface And the Answer is That as he expresseth his calling of Apostleship to bring Authority to his person so he also mentioneth his name to obtain credit to what he doth write that they may be assured this is his Epistle and not sent to them by any other For if the Corinthians were ignorant of the Authour of it or that he was not one who was guided by the Holy Ghost they would not have much regarded it So that from hence observe Inasmuch that Paul ' s name is set to this Epistle it is thereby of Canonical and Divine Authority and so ought to be received with all faith and obedience Paul's Epistles were never doubted of except that to the Hebrews which is attributed to him as the Epistle of James the 2d of Peter the two last Epistles of John and the Revelation have been but were alwayes received into the Canon Indeed there were the Elioniti called so say some from the Hebrew word because they were poor and simple in understanding These with such succeeding them in many opinions did reject all Paul's Epistles not but that they thought they were made by him only they rejected his Doctrine because they thought he was an adversary to the Law and contrary to Moses This truth about the Canonical Authority of this Book and the rest in the Bible is of very great concernment not only because of the weighty controversies and disputes both of old and alate herein but also because of a practical consideration For though men do generally profess themselves to be Christians and say They acknowledge the holy Bible as of Divine Authority yet where is the man almost that liveth as if he did believe it to be a true Book For doth any wicked man that goeth on in his impenitent wayes believe the Word of God to be true that condemneth him that forbids and threatens his wayes that tels him assuredly that if it be true and the Word of God without reformation he will be as assuredly damned
as if he were in Hell already Can a man then believe this to be Gods Word and yet be so desperately mad as to live in a full contrariety to it If therefore this very Epistle be received as the Word of God that it 's no Apocryphal or humane Invention but Paul wrote it as inspired and directed by the Holy Ghost How can ye how dare ye reject the counsel and admonitions contained therein both as you are a Church and as you are particular persons But to enlarge this Doctrine consider these things First That the meer prefixing of a name though of some holy Authour is not enough barely of it self to confirm the Divine Authority of the Scripture For although indeed most of the Books both in the Old and New Testament have their names prefixed yet some of them have not as of Judges So in the New Testament the Epistle to the Hebrews hath not the name of its Authour But these are few only in respect of those whose Authours are known All the Prophets begin their Prophecies with their Names and the Authority they have by God that greater faith may be given to what they deliver If then the Authour of some Books be not known yet if these Books have all those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and marks which other Books have for their Canonical Authority then they are to be received as the Word of God Therefore I say a meer Inscription of the Name without other signs is not enough for there are false Gospels that go under the name of Thomas and Barnabas yea there is a third Epistle said to be of Paul to the Corinthians and Paul's Epistles to Seneca are mentioned by Austin and Hierom with some respect though both Papists and Protestants reject them as Apocryphal We must therefore besides the Name consider those other Arguments which prove the Divine Authority of the Scripture and see whether they be in it or not It doth appear that even in Paul's time there were some deceivers who would counterfeit Letters as if written by Paul and set his Name thereunto to get the more Authority This he informeth the Thessalonians of 2 Thess 2. 2. That they should not be shaken in mind by word or letter as from him c. You see there were some that preached the instant approach of Christs coming and they alledged Paul for it Paul said so and Paul wrote so Hence it is that to prevent such mistakes he doth so often mention his own hand in writing The salutation of me Paul with mine own hand 1 Cor. 16. 21. Gal. 6. 11. Col. 4. 18. 2 Thes 3. 17. Phil. 1. 9. he put his own hand as well as his own name to his Epistles Secondly Consider that Paul and so all other Pen-men of the holy Scripture they were not the principal Authours but instruments used by God and that not in a general or common way As when godly men make Sermons or write Books but in a peculiar and extraordinary manner So that there could not be any mistake or errour This is witnessed by Paul 2 Tim. 3. 16. All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by inspiration All Scripture And although the Books of the Old Testament were it may be then only written yet it holds by proportion of all that shall afterwards be written Peter also confirmeth this 2 Pet. 1. 21. For the Prophese came not of old time by the will of man but holy men spake as they were moved by the Holy Ghost The whole Word of God then came not by mens inventions neither was it any designe in them to make such a Canon or Rule for men to walk by but they were inspired by God both in the speaking and writing of it so that both for matter and words they were infallibly guided And therefore though Chrysostome and others do admit of some repugnancy in the holy Writers of the Bible in matters of lesse moment and say That this makes more to prove the Divine Authority of the Bible because hereby it doth appear that they did not all conspire and agree together yet this is dangerous to hold so For if they might erre in matters of Less moment why not in greater Besides the Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Scripture that is the whole Scripture in all the parts of it So that the Bible it 's Gods Book it comes from him he hath commanded it as a Rule in which we must search and by which we are to order our lives Oh then with what reverence and respect should we receive it There we see the mind of God the will of God who would not think that there should be nothing done in the Church of God but what is according to the Bible the Doctrine of the Bible the Worship of the Bible the good Order of the Bible Yea that there should be nothing done in Nations in Cities in Towns in Villages in Families but what the Bible commands For that being the Word of God all Laws all humane Authority and Power are to submit to that And certainly this is an infinite mercy That in all things necessary to salvation we may know the will of God what he would have us to do It 's not then Paul or Peter but God himself whose Authority you despise when you will not obey the commands in their writings for they are but the Pen-men or rather those that did dictate it for Paul had some others sometimes to write his Epistles as it 's thought Tertius wrote that to the Romans Therefore because he wrote that to the Galatians with his own hand he takes notice of it Gal. 6. 11. that thereby they might be the more earnest against those false teachers that would bring in the Ceremonial Rites for Justification yet though the Holy Ghost did thus inspire and direct the holy Writers thereof both for matter and words that doth not hinder but that it was in a sutable way to their Gifts and Parts Therefore there is a great difference between the Prophet Isaiah's and Amos's Prophesies in respect of the style and so of Luke and John Hence thirdly Seeing the Scripture is thus inspired by God and the Pen-men were moved by him in the composing of it this should teach us to rest satisfied in the style and method of it For the style because it hath not the florid and Rhetorical Ornaments that humane Authours have therefore some have disdained it Yea how many had rather read some quaint English Books or Poets or Oratours rather than that Oh be ashamed of that curiosicy and vanity of thine if thou art not ashamed to believe in a crucified God in Christ though born in a manger Why of such a Scripture that doth in a plain but majesticall manner relate these things They say where mines of Gold are there groweth little Grass and few Flowers Thus where divine and holy matter is affectation of words and humane eloquence would be a
disparagement to it The Scripture is in a style full of Efficacy and Majesty sutable to God who speaks it and therefore the very Heathen could say That Moses wrote his History like one that was of God And for the Method also that some are Historical some Prophetical some Moral all this is from the Wisdome of God Therefore it 's prophane arguing on Bellarmin's part who saith That if God had intended the Bible to be Rule of Matters in Faith it would have been put into some other mould like a Catechisme or some Body of Divinity But what arrogancy is this to prescribe to the Spirit of God And this may satisfie us in that Question made by some Why Paul did write thus in an Epistolary way Why it was by way of Epistles that he wrote rather than in another manner For although some give Reasons as Because it was the way of the greatest and most learned to answer to questions propounded by others Hence we have the rescripta and responsa prudentium Or because it 's a more familiar way and apter to beget love Hence Gregory called the whole Bible An Epistle sent from the Omnipotent God to Mankind Though I say these Reasons be given yet it 's best to acquiesce in the Wisdome of God Fourthly Christians should not willingly enter into those Disputes which are apt to be raised about the Authority of the Bible and how we come to know they are the Books of God Austin spake fully to this when he acknowledged that God had taught him that such were not to be heard who would say Unde seis hos libros c. How do ye know these Books to be from the Holy Ghost and that the Authours thereof were guided by him For this is the first principle of Christianity We cease to be Christians if we deny the Authority of them So that as in all Arts there are the prima principia which are not to be questioned and are indemonstrable So is the Scipture to Christians They are like the Sunne that is visible by its own light And indeed it would be a vain attempt to undertake such a proof to a Christian seeing nothing can be apprehended of greater Authority with him than the Scripture it self Therefore the people of God should stop their ears against all such Disputes For it was the Devils way of old to make Eve question the truth of Gods Word Yet In the fifth place Because the importunity of Papists and Heretickes yea and sometimes the Devil himself who doth assault Gods own children In this very point it is good to consider these particulars First That we have as great a testimony to believe that the Books of the Scripture were written by those holy men to whom they are ascribed as we have to believe any works were made by humane Authours That Plato's works were made by Plato that Tully's works were made by Tully thus that Paul's Epistles were made by him Yea we have farre greater reason for there were miracles wrought by most of those who wrote those Books which could not but confirm their Authority in writing whereas Plato and Aristotle these never wrought any miracles Now then if there were no more this is something That there is not so much reason to doubt of these Books as made by such men then of any humane Authour that ever wrote And as thou hast no doubts there so neither may any be made here But In the second place We must go higher for this is but an Humane testimony and so only begets an Humane Faith They introduce Humanity in stead of Christianity who affirm We believe that there was such an one as Jesus of Nazareth upon no higher motives then that there was such an one as King Henry the Eighth Therefore this principle once granted as it must be then it will necessarily follow That we must receive the matter therein as the word of God and not of man For this being their Writings and they therein declaring that they are sent of God and that their Doctrine is of Heaven it must necessarily follow That the ultimate motive of our Faith is that Divine Revelation and Authority appearing therein So that if this be cleared in an humane way that such men there were once and they wrote those things as the malicious adversaries who wrote against them do confess then they therein declaring of whom they come and from whence inabled we do no longer receive their works as we do humane works but as the word of God Humane Faith may make way for a Divine Faith but this Divine Faith cannot be ultimately resolved into it And if to this In the next place you adde The wonderfull Doctrine informing us about God and the way of reconciliation of a sinner with him as also the purity and holiness of the promises the excellency of the reward promised and the terrible threatnings denounced as also the fulfilling of predictions spoken of many years before the miracles wrought to confirm it the Universal Consent of all Christians in those Books except some doubt for a while about a few which was afterwards quickly removed as also the patient Martyrdom of many millions to testifie this truth These and other things may abundantly quell all those Disputes and atheistical reasonings that may rise in thy heart But that these may perswade thee Thou art earnestly to pray for the Spirit of God which alone worketh a Divine Faith in us in and through the Word without which though all those Arguments be spread before us yet we remain Atheists or Scepticks Use Is this Epistle then of Divine Authority Is it not so much Paul as God by Paul Take heed then of rejecting any duty or truth contained therein Among other passages take notice of that 2 Cor. 4. 15. He that is in Christ is a new creature old things are passed away all things are become new If this be received as a Divine Truth then what will become of you who yet lie in your old lusts and sinnes Is this Gods Word Oh tremble then thou that hast thy old rags upon thee None is in Christ but a new creature Is not this place enough to convert the whole Congregation Do ye need any more to cast off all your former impieties But how long shall we complain Who believeth Gods word SERM. IV. What an Apostle was Christ in the building of his Church used extraordinary Officers but did not follow the Model of the Jewish Government What were the Properties and Qualifications of an Apostle 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. THe next thing considerable is Paul's description from his Office and that is an Apostle He nameth his Office thereby to be received with Authority And that they might honour his Calling it being of great consequence for those who come in the Name of the Lord to be assured of their Calling The word Apostle is sometimes used more
the ordinary Officers are in Christs stead and are to be received as from God for they have as true a Call though not as immediate As Adam's sonne was as truly a man though in an ordinary way as Adam who was immediately made by God Hence Eph. 4. 11. Christ is said to set in his Church Pastors as well as Apostles This is necessarily to be observed because that we are apt to despise that Office which hath not an immediate Call Secondly It was required to the Apostles to be the first builders and planters of Churches Therefore they were called the salt of the earth because by them God did wonderfully season the world They were the light because the world was in darkness before they were raised up So that although Christ himself be properly the foundation and all Churches are built on him as a Rock yet the Scripture saith We are built upon the Apostles Likewise Ephes 2. 20. Jesus Christ being the corner stone So Revel 21. 14. The twelve Apostles are the iwelve foundations Hence Divines usually distinguish between Fundamentum fundans and fundatum The Apostles they are a foundation but yet need another foundation which is the Lord Christ Besides it 's the Doctrine of the Apostles and not their persons which the Church is built upon onely they were next to Christ the first founders and builders of the Christian Church Hence we read that Paul had the Apostleship for the Gentiles and Peter for the Jews Gal. 2. 8. And in this sense Cameron hath a singular opinion of that place so much vexed by Interpreters viz. Thou art Peter and upon this Rock will I build my Church he understands it of Peter and that he was the secondary Rock Christ being the chiefest upon which the Jewish Church was built for by his Ministry they were converted But this is capable of several Objections Thirdly It was requisite to the Apostles that they should be eye-witnesses of what Christ did and suffered that so their testimony might be the more undoubted And therefore even the Apostle Paul though converted after Christs death and resurrection yet acknowledgeth that Christ was seen of him also but for the other Apostles they were present with Christ And therefore the Apostle John 1 Epist 1. 1. begins his Epistle thus That which we have seen and felt This eye-witness and familiar conversation also with Christ is mentioned Acts 10. 41. God shewed Christ not to all the people but unto witnesses chosen before of God even to us who did both eat and drink with him And this is that which confirmeth the History some of them relate for they were present in the acting of those things they record and their faithfulness and honesty is abundantly testified otherwise So that although we did not see and behold what Christ did and his miracles with our own eyes yet those Apostles did who are without all suspicion Fourthly The Apostles were universal Officers they were not limitted or fixed to particular Churches as the Pastors were but the whole Church of God was their flock Therefore they are called the light of the world and the salt of the earth not Judea only And thus the Apostle professed He had care over all the Churches Therefore you see to how many Churches he directs his Epistles and although Paul makes his Apostleship for the Gentiles and Peter for the Jews yet that was either by consent or else though they did principally attend to these yet they did also declare the Gospel to others as it is plain in Cornelius his case that Peter did preach to the Gentiles Fifthly They were indowed with the Spirit of God in an infallible manner so that while they were on earth they were a kind of visible infallible Judges Whatsoever person or Churches did resort to them for the determining of any case of Conscience they could decide infallibly Therefore the Apostle 1 Cor. 7. though he saith in the point of marriage that it was he and not the Lord yet that is he had not express command from the Lord otherwise he was infallibly directed in that resolution by the Spirit of God And howsoever it be disputed When this Spirit of infallibity was bestowed on them As also Whether they could grow in knowledge or no For it is plain at their first mission they were not freed from Doctrinal Errours as about Christs temporal Kingdom their doubt of the Resurrection and ignorance about preaching to the Jews Yet it 's most probable the Apostles had this bestowed on them in a more large manner at the Pentecost and Paul at his conversion As for that fault charged on Peter Gal. 1. that he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not an errour in judgement but in fact For although the Apostles were preserved from errours this priviledge being for the gathering of Churches at first yet in respect of practice they might and did erre thereby needing alwayes forgiveness of sins Only for Doctrine they could not because on them that is their Doctrine the Church is said tobe built Sixthly They were likewise endowed with miraculous gifts so that they abounded in all wisdome and knowledge as also in all tongues For God calling them to such an Universal Office he would not fail in bestowing of them those necessary means that did conduce thereunto Not that it was necessary they should be endowed with the knowledge of the Mathematicks or such other Arts but with what was conducible to that end Now miracles they were necessary because they preached that Doctrine which was wholly new to the world and could not be demonstrated by Reason therefore miracles were required to confirm it Seventhly They were the chiefest and highest Officers in the Church They were the Starres of the first magnitude these were next to Christ himself and yet though in so exalted and glorious an Office there was one Devil amongst them Judas the Apostate So that none have cause to boast in any Church-priviledges Those that are called here beatissimi and sanctissimi by their Office may be misrrrimi in hell Eighthly They were all equal in respect of Power and Authority Our Saviour said equally to them all Whose sins ye remit they shall be remitted Peter hath no supremacy over the rest They might differ in gifts graces and labour or work for God and love from Christ as John was beloved above all but in respect of Authority none was superiour to others Ninthly They were temporary Officers and therefore did cease with the persons Even as Miracles so Apostles were onely for the first planting of the Church so that they have no successours in their Office Hence it 's high arrogancy for the Pope to call his the Apostolical Sea Tenthly Though extraordinary Officers yet they did contain what was inferiour Hence Peter cals himself a fellow elder and John in his two last Epistles styles himself the elder not the Apostle so that the
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.
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
relations we are in that do support us but God only Again the difficulty is seen in trusting of God because Gods promise and his providences seem to go contrary to one another The godly have the promises of this life health wealth Peace is promised to them and yet how often exercised with the contrary and this maketh trusting in God the more difficult So that what inevidence is in respect of faith assenting the same arduity and improbability yea appearing impossibility is in respect of faith trusting In all believing there is an inevidence not in respect of the testimony as the Papists dreame and therefore would have faith defined by ignorance rather then by knowledge but in respect of the thing it self We do not apprehend the things of faith by reason as we do naturall truth and this maketh faith as it is assenting to be so difficult and no less is it in faith as trusting for the difficulty and improbability which appeareth in the things hoped for so much is contrary to flesh and blood that we deny sense and reason many times when we put forth faith 5. The excellency of this grace is seen in that God doth on purpose in much mercy afflict us keep us low remove all our props from us that so we may learne to depend on him for this end we are afflicted for this end God maketh widowes and fatherless and brings us into a Wilderness that we may live on him only 6. This excellency of it is manifested only in that it giveth all glory to God debaâ—eth man maketh all the greatness of the world to be no more then a reede or a feather And no wonder then if God so much incourage this grace of trusting in him for we cannot glorifie God more and debase our selves Therefore he will have us justified by trusting in him therefore he will have us in all temporals look up to him only because then God is alwayes in our thoughts we look above men as Jacob above the rounds of the Ladder to the upper end where God was 7. This is excellent because of the blessed effect it hath causing all tranquillity and quietnesse of spirit Where this grace is vigorously put forth there are no sad complaints no unruly passions and discontents but like the strong man it keepeth the house quiet and at peace for this excellent effect thereof it is that the Devill doth so much oppose it raise seeming objections against it because he would bring the people of God into an Hell here seeing he cannot do it hereafter SERM. LXXIII Of the Expression God who raiseth the dead how it is to be understood and what it implyes 2 COR. 1. 9. Which raiseth the dead THis last clause is added as a reason why we are not to trust in our selves but in God he can do that which no King no Emperour no Soveraign power in the world can do he can raise from the dead By this instance the Apostle discovereth Gods omnipotency for none but an infinite power can do this even as an infinite power is required to create to make something out of nothing Therefore the Philosopher speaking according to the ordinary way of nature saith ex nihilo nihil fit Thus it is also in regard of raising the dead nothing but an infinite power can do this because there is another rule in Philosophy A privatione ad habitum non datur regressus We read indeed of Elishah raising the dead Child and so the Apostles were inabled to work this miracle but they did these things not authoritativè but adprecativè not by way of authority but prayer Christ wrought these miracles at their prayer to him and therefore they are said to do these things in his name He only then who hath an infinite power can raise the dead Neither doth the Apostle say who can but who doth raise signyfying not only Gods power but his will and readiness and then in the present tense denoting God doth this daily and continually to his people Now when the Apostle describeth God thus as raising the dead you must understand it of the dead literally Those that are actually dead or as good as dead as to any humane power which was the case of Paul and also dead metaphorically viz. such who are in those outward calamities and streights that they have no visible way to escape out of them In this extent you must understand the expression and from thence observe That God is both able and willing to help and deliver his people in hopelesse and helpelesse troubles For by this expession Paul doth denote the utmost extremity if God can and will do the greatest how much more easie is it to him to do the less Though nothing is hard to God for he doth great things as easily as less things so that this is brought in as unspeakeable comfort to the godly who are apt to say This trouble is so great this streight is so heavy that I have no hope my soul doth sink under it Oh remember it cannot be more desperate then to be a dead man and yet God doth recover out of that condition He doth not say God that healeth the sick God that comforteth those which are in darkness God who raiseth up those that are cast down Though in other places these things are attributed to God but God who raiseth the dead which is far more then the former To prosecute this let us consider wherein this Doctrine is true both literally and metaphorically and then how much is comprehended in the expression For the 1. This is true in the naturall dead that God can and doth raise up such to life again In the New Testament we read of severall persons raised by Christ to life again such a miracle and wonder that unless in the Old Testament the like was never heard of in the world before for they are but Fables what some Heathens may record to be done amongst them in this matter Yea at Christs Resurrection it is said that many did rise again and went into the holy City Which maketh the Apostle Heb. 11. 35. instance in this as one of the great wonders wrought for the Saints That women received their dead raised to life again And truly this consideration of Gods power should wonderfully support us in all troubles in all exigences God can create where there is nothing pre-existent I create peace and he can also restore and give a resurrection to those that are dead Let us not then have low thoughts of the power of God as if he were limited in his workes as man is but the demonstration of Gods power will be evidently and palpably manifested in that great and universall Resurrection of all that are dead at the day of judgement This work of God doth transcend all humane reason and power therefore when Paul Preached this they accounted him nothing but a babler It is Disputed whether the Resurrection of the
the grace of God given unto me unto me who am lesse than the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ Doe not these words proclaime how greatly his heart is affected with the grace of God in setting him apart to be an Officer in his Church and to proclaim the Gospel to the Gentiles Thus the grace of Conversion and the grace of Apostleship are a two-fold obligation upon Paul for ever to keep him humble and lowly in his own eyes Thirdly The grace of God exalted by Paul is seen In the inabling of him in his ministerial worke and going along with him in an effectual manner That whereas he had so many adversaries the false Apostles who gloried in humane wisdome and all external enticements of the flesh of man yet for all that that his seeming folly should conquer their towering wisdome that his contemptiblenesse should surmount their eminency This argued that it was not Paul but the grace of God with him that was thus effectuall Even as it was not little David in his own power but in the name of the Lord that did destroy that vaunting Goliah Now as there were many choice ingredients that did make up that precious ointment which was to be poured on the head of the Highpriest So there are also many choice and gracious qualifications with the Concomitants thereof required in those who are Pastours over people especially in the Apostles who were Pastours over Pastours as well as people As First It was the gracious worke of God To make Paul to be sincere and to walke in all plainnesse and integrity of heart whereas we see many in the broaching of their false wayes are filled with great deceit and subtilty The Apostle chargeth upon such who deliver false Doctrines Ephes 4. 14. By cunning craftinesse and sleight of men they lie in wait to deceive Those that are false Prophets in the Church of God they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A strange slighty jugling and even bewitching of men but it is from the grace of God that those who are his true Ministers are sincere and upright They have an agreement betweene their heart and tongue It was the speech of one reading Lectures in the Popish Schooles Sic dico quando sum in Scholis sed penes nos sit aliter sentio I speake thus when I am in the Schooles but to tell you a secret I thinke otherwise It was also a boast of another Fredericus Staphylus That he had so many yeares beene a professour of Divinity in the Schooles and yet no hearer was able to tell what judgement he was of Gerhardi Cathol Confessio lib. 1. par 2. cap. 19. Now this craft and dissimulation in the old Dragon and his seed is no wonder but the Ministers of Christ as they believe with their heart so they make confession with their mouths and dare not but reveale the whole counsel of God It was horrible impudence in Melanthus the Grecian who having got a Kingdome by fraud and deceit did in honour thereof as if it were pleasing to their gods appoint Festivals calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as coustning and deceiving inculcating that of the Poet Dolus an virtus quis in hoste requirat Capel Histor An. Mund. 2872. Certainly the Church of Rome and many other Hereticks have gone by no better Rule counting gaine godlinesse counting lying and dissembling godlinesse when they conceived that it made for their end As if they were of that Kings mind Darius Hystaspes that to lie and speake truth were all one For he that spake truth did so to obtain his desires and so he that lied did no more and therefore both truth and a lie were all one Vide Laurent Vul. Jisuit cap. 1. pag. 30. But oh how abominable is this and contrary to the Spirit of Christ The grace of God in such who are his faithfull Ministers maketh them not to turn into such false and crooked wayes though the preaching of the truths of Christ bringeth much hatred and opposition though they know they are unwelcome and despised and that for their very message sake yet they consult not with fleshly wisdome but doe the work of God zealously and with much faithfulnesse And truly the Ministers of God are much to pray for this grace of God upon them that they may be above all humane feats all sinfull compliances and be afraid of nothing but that they should sinne and not preach the Gospel with that boldnesse as they ought to do That great commendation which the spies gave Christ upon a wicked designe is to be endeavoured after by every faithfull Minister of Christ Luke 20. 20. Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly So that you see this sincerity in the Ministers of God is the special effect of Gods grace towards them And therefore let us make an Use of Admonition to all such as desire to serve God in the way of the Ministry that above all things they would pray to God for this grace To have thy ministerial conversation with much wisdome and learning with great applause and glory in the world is nothing so advantagious as this integrity of spirit This is above parts above gifts above books and all learning It is said of Barnabas Act. 11. 24. He was a good man full of the holy Ghost and of faith and much people was added to the Lord This followed as a blessed effect upon the former If we Ministers had more mighty workings of Gods Spirit in us we should find more mighty workings of his Spirit with us SERM. XCVI Wherein the Grace of God appeared towards Paul in his Ministerial Labours 2 COR. 1. 12. But by the grace of God we have had our conversation in the world WE are enumerating the particulars of that grace which the Apostle doth especially acknowledge in his ministerial course We proceed therefore and First The faithfulnesse of Paul to his Apostolical trust fixing his heart upon that and using no other meanes then what are proportionable and commensurate to such a noble end was wholly of the grace of God towards him It is required of Stewards that they be found faithfull saith this Apostle 1 Cor. 4. 2. and with this grace God had honoured him Insomuch that we do not find in Paul any halting any carnal compliance which might contradict the holy end of his Apostolical Office Those are two noble expressions 2 Corinth 10. 8. Our authority the Lord hath given us for edification and not for destruction The other is 2 Cor. 13. 8. For we can doe nothing against the truth but for the truth In these Texts we have expressed the end of all ministerial power it is for edification And therefore if any
to charge it upon all other Ministers as if they were all alike It was for this that Paul doth not only apologize for himself but his Associates also But how unreasonable is this grant that some were truly blame-worthy must all be so If in the Old Testament there were many false prophets that daubed with untempered mortar that cried peace peace to sinners when destruction was at hand shall we therefore condemn the good Prophets who reproved even the greatest and most mighty for their sins Because Judas was a thief and for filthy lucre sake betrayed Christ shall we condemn all the Apostles making them to be no better Must Sylvanus and Timotheus be accused Because they thought Paul was inconstant and light yet thus it falleth out continually and that from these Grounds First The policy and enmity of false teachers who like Haman think it a small matter to destroy one Mordecai unlesse they root out the whole race of the Jews Thus the false Apostles concluded Though Paul was disgraced and vilified yet if Sylvanus and Timotheus be in esteem and authority our Kingdom will fall to the ground It is therefore the adversaries design to cast dung in the faces of all the faithfull Ministers of Christ that so there might not one be left that should be usefull in their place A second Ground is From the injudiciousnesse and indiscretion of people who are credulous and apt to believe all rumours and reports How could it be that the Pharisees by their calumniating Christ as an Impostor and a Blasphemer should prevail with the greater part of the people to be on their side because they were blinde and led by the blinde they would not make use of their own judgement they would not examine and try whether things were so or no. And then the third Ground is From the natural enmity that is in all wicked men to the Office of the Ministry when faithfully discharged That is a burden to them they must needs say with Ahab to such faithfull Michaiahs We hate him because he alwayes prophesieth evil Alas godly Ministers cannot give any comfort cannot promise peace to such ungodly persons therefore they have hatred against them and are glad to receive any false report concerning them Ministers are compared to Light and to salt now the Light must needs be offensive to distempered eyes and Salt to soars Thus if the Ministery be powerfull to enlighten to convince to reprove no ungodly man can endure this Therefore it is that the office of the Ministery when faithfully managed is so great a trouble to wicked men They are thievs therefore cannot endure this light they cry out with Ahab hast thou found mee O my enemy Every Sermon that is powerfull is as bitter as gall and wormwood to them and therefore there being such an enmity and ill-will against them it is no wonder if they be quickly prejudiced and will not believe there is a godly or faithfull Minister in the whole Church of God But I hasten to the Last Observation and that is It is a most blessed and happy thing when all the Ministers of God agree with one consent to advance Christ As Luke calleth it chap. 1. The mouth of all the holy Prophets which have been since the beginning of the world It was but one mouth as it were They all agreed in the same Doctrine Paul and Sylvanus and Timotheus they all preach the same Christ they were not yea or nay This accord and agreement among the Ministers of the Gospel is of so great concernment that our Saviour in his valedictory prayer doth with much efficacy and vigor press this Petition That his Disciples may be one and one in the most near manner imaginable even as the father and son are one I shall not enlarge on this because heretofore much spoken off only I shall instance in some usefull Effects and consequences of this happy Agreement Only before I do that we have cause to take notice of the goodness of God and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifold wisdome of God whereby he hath provided many Offices many Officers for his Church and those variously gifted and all for the spiritual benefit of our soules some are Barnabasses some are Boanergeses Thus as the Kings Daughter is said to be cloathed with needle work of divers colours so hath God richly adorned his Church with variety of abilities that if men be not converted the greater will be their condemnation For whereas Auditors are of divers appetites some are for doctrinal Preaching some for affectionate some are for legal terrible Sermons others for sweet Evangelical discourses if Christ send Embassadours thus qualified every way what can they look for who are not by these several baits allured and taken For this cause we have Christ himself upbraiding the Jews that no kinde of heavenly way would please no kinde of dressing the Word of life was acceptable to their palates Matth. 11. 18. John came neither eating nor drinking and they say he hath a devil The son of man came eating and drinking and they say Behold a friend of publicans and sinners Hereupon he compareth them to children playing in the markets saying we have piped to you and ye have not danced we have mourned unto you and ye have not lamented Thus nothing would do any good to them Admire then Gods goodness that hath thus abundantly provided for thee Do not simply and enviously compare one Ministers gifts above another but adore the mercy of God that useth all the different abilities of men for the Churches good This premised we may from the harmony and Agreement of Ministers in advancing Christs Kingdom see First The greater Confirmation of the truth If out of the mouth of two or three witnesses then how much more out of the mouth of many thousand witnesses is every truth abundantly confirmed How canst thou give way to any atheistical thoughts whether there be a God or a day of Judgment or an heaven or an hell when thou shalt hear so many thousands of Gods servants in all ages witness to this thing All the Prophets and Apostles men renouned for holiness for miracles they all preached the same Doctrines that we do to you And therefore consider with thy self what a cloud of witnesses thou gainsayest by thy unbelief 2. The greater consent and harmony the greater defence there is for the truth The old rule is vis unita fortior Our Saviour confirmeth it when he saith A Kingdome divided against it self cannot stand What advantages do the enemies of Gods Church make by the Divisions and different Judgments of men in the Reformed Church The Papist doth confidently conclude that all will turn to them at last for say they you have so many Sects amongst you and one saith he hath the spirit of God and another he hath but all contrary to one another Now although it were easie to recriminate yet this difference
commit idolatry also SERM. CXLIV Of the holy Prudence that Ministerial Power is to be managed with 2 COR. 1. 23. That to spare you I came not as yet to Corinth THe next thing to be considered in this Text is the Matter of the Oath which is indeed a full answer to the calumny charged upon him vers 17. about his lightnesse and inconstancy in altering of his purpose concerning his coming to them In this he sheweth the true reason that there was no fault in him but the blame that was was to be laid at their doors they were not prepared and fitted for his coming therefore he saith To spare you I did not yet come to Corinth It was not then any mutability or carnal principles that moved him herein but a prudent and mercifull ordering of his coming to them for their spiritual good Should he have visited them according to his promise he would have come with a rod and not in the spirit of meeknesse as 1 Cor. 4. 21. and so his presence would have been very ungratefull and therefore he forbeareth a while to see whether his former Epistle might work a full humiliation and reformation amongst them being unwilling to proceed to further and more severe censures And although there were some only of the Corinthians who had thus sinned and were accordingly to be censured yet he saith you in the general because the matter did concern the whole Church The reason then given of delaying his coming is That he might spare them This denoteth the paternal authority and power that Paul had to admonish and censure obstinate offenders For it is an expression from a father as Mal. 3. 17. I will spare them as a father spareth his own sonne Thus it is often applied unto God who ruleth in the world as a Judge Jon. 4. 11. Should I not spare Niâ—eveh And he is said Not to spare the Angels and the old world 2 Pet. 2. 4. So that you see the Apostle doth hereby declare that power which God hath given him but because he saith afterwards 2 Cor. 10. 8. that this authority is given for edification and not destruction which he repeateth 2 Cor. 13. 10. as being very memorable and considerable therefore he manageth this power with all wisdome and tendernesse that so he may attain his end of edification that in stead of converting he doth not more harden men in impiety as an indiscreet and unseasonable exercising of ministerial power may do But you will say This seemeth to be no good reason For if Paul had gone to Corinth he might have spared them howsoever Paul surely did not fear his passions would prevail over his judgement or his zeal devour his prudence That is true but yet if he had gone to Corinth and found them obstinate and unhumbled as he feared he should 2 Cor. 12. 21. then if he did not put forth the power God had given him to punish their disobedience his authority would have been contemned and withall the wicked would have been hardened more in their impiety and the godly who desired godly order in the Church would have been discouraged Therefore to prevent this necessary severity he doth in this Epistle as in the former admonish them and warn them so that if possible they might of themselves reforme and so prevent the exercise of his power amongst them For observe what he saith 2 Cor. 13. 2. I told you before and foretell you as if I were present the second time and being absent now I write to them which heretofore have sinned and to all other that if I come again I will not spare As then it is Gods goodnesse and patience to threaten us with hell and damnation that so we might prevent them Thus doth the Apostle imitate the patience of God herein threatning them with the exercise of Church-power upon them that being thereby awakened and repenting there may be no need of it From whence observe That the ministerial power which God giveth the Officers of his Church ought to be managed with much holy prudence and commiseration The end of their power is alwayes to be in their minde which is edification and so are accordingly to use means proportionably thereunto lest in stead of edification there be destruction That God hath given the Ministers of his Gospel an ecclesiastical or Church-power as also what the nature of it is the acts and exercise of it as also the objects to whom it extends I shall here take for granted there will be a more seasonable occasion to treat of these things in some ensuing passages of the Epistle I shall only at this time briefly speak to this particular manner of managing it which is specified in the Text and that is with holy prudence and pity with much long-suffering and meeknesse And First When we call it an holy prudence and moderation let us consider what is meant hereby And First We exclude carnal craft and worldly policy When men make use of Church-power and the Ordinances of Christ onely for carnal ends and to advance themselves and their party thereby It was farre from Paul to make use of any such prophane policy therefore he often proclaimeth the integrity of his heart and intentions that he was not in the number of those who did corrupt the word of God 2 Cor. 2. 17. Chap. 3. 2. he there renounceth the hidden things of dishonesty not walking in craftinesse but commending our selves to every mans conscience in the sight of God So that there is a vast difference between godly prudence which studieth to use the choisest meanes and most fit for the spiritual good of others and a crafty politick way indulging men in their lusts that so they may obtain their corrupt intentions Our Saviour speaketh very notably when he saith Luke 16. 8. The children of this world are wiser in their generation than the children of light Though they be light yet they have not that subtil eye-sight in the things of the world but yet do farre surpasse the greatest Ahitophel in the world in spiritual things crafty and worldly wise men are like the owls that see best in the dark but when the Sunne shineth then their eyes are dazelled Thus such men in outward affairs in evil contrivements are very subtil but as dull as stocks and stones in any heavenly things Let not then any under this pretence of holy prudence in Church-power encourage himself in carnal and worldly craftinesse the Church of Rome is justly branded for this For in antiquity when any Church had excommunicated some for their prophanenesse and ill demeanours who appealing to the Church of Rome for redresse hereby to advance their power they would encourage such and maintain them against those Church-officers who had cast them out This carnal craft and ungodly policy is used by too many Officers in the Church that contemn Christs order that despise all wholsome means to true piety that thereby they may satisfie
dominion over your faith Because in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus thinketh the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood as if the sense were We have not dominion over you for your faiths sake Whereupon he enlargeth himself that none is to be compelled to the faith and those saith he who are vehement herein it is that their Kingdom might be more enlarged Hence he wisheth that Text in Peter 1 Pet. 5. 3. Not being lords over Gods heritage c. were written upon all Bishops halls or palaces Vel aureis literis even in golden letters The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore when we urge that place of our Saviours reproving the ambition of the Disciples Mat. 20. 25. The Gentiles exercise dominion but so shall not ye against the political dominion of the Pope and his Bishops Bellarmines solution is frigid It is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek which signifieth a tyrannical exercise of any power as if such an imperious abuse of power not the power it self were condemned But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes aggravate yet that it doth not there appeareth in that the same passage in Luk. 22. 25. is related by the simple Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here in the Text is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle then doth here disclaim all absolute dominion over their faith all lordlinesse over their consciences he may not dictate or prescribe to them what he pleaseth Now if Paul so eminent an Apostle made so not by men but having immediate revelation from God who was also infallible in his Doctrine doth yet disclaim this dominion What mortal man may do it What Minister is equal to Paul Yea this Church of Corinth was wholly planted by him they were converted by him and therefore he might plead more sovereignty over them being not an instructer but a father rather than other yet for all that he challengeth no such primacy So that this Text confoundeth all Papal Church-government with the upholders thereof For how abominable are the expressions of the Popish flatterers affirming That the Pope hath the same tribunal with Christ that he can dispense against Paul ' s Epistles that he can do any thing praeter super and extra jus and that he is to judge all but to be judged of none with such kind of blasphemies Yea Bellarmine doth apply that prophecy of Isaiah Behold I lay in Sion a foundation-stone which doth directly belong to Christ even unto the Pope though secondarily but most blasphemously The Observation is That though Christ hath invested the Officers of the Church with some kinde of ministerial power yet they have not thereby any dominion over the faith of believers They may not preach what they will nor command and dictate what they will Insomuch that although their Pastors say Virtue is a vice and vice a virtue yet the people are bound to believe it as Bellarmine in his first Edition affirmed but afterwards left it out That all such dominion by compulsion and force is excluded from the Ministry appeareth plainly by those two Texts Luk. 22. 15. 1 Pet. 5. 2. Those places do not forbid such a fatherly pastor-like power that Christ hath bestowed upon his Church-officers but a civil domination as also an ecclesiastical-magisterial power in the Church as if we were to believe because they say so No our Saviour absolutely prohibiteth that when he saith Be ye not called masters for one is your master even Christ Mat. 23. 10. Where also we are commanded to call no man father Hence the Papists exceedingly erre in calling those Ancients Fathers thereby urging their dominion over our faith as if we were bound to believe what ever a Father saith Indeed if by Father we mean no more than an Ancient who hath lived long before us so the word may be allowed but they call them so in a doctrinal and authoritative respect as if we might not gain-say them no more than sonnes their father but this doth contradict our Saviours command Christ then is the onely Lord and Head of his Church whatsoever he saith we are commanded to hear him and that for his own authority there is no disputing no doubting no examination allowed of what he saith but all Ministers since the Apostles dayes are subject to errour and may be deceived and withall by their office they are stewards not lords in the family they are Embassadours onely not Princes Now such have a limited power they cannot do any thing of themselves any further than their Commission extends their power doth not extend And truly as was said if the Apostles though infallible would not challenge such a dominion such a commanding power in the Church 1 Cor. 7. 6. I speak this not by commandment but referreth all his doctrine his power and what he did to Christ as the original yea Christ as Mediator referred his doctrine and will to the Father What shall become of those ambitious Diotrephesses who affect a greater power in the Church But the Doctrine needeth explication in several particulars And First Let us see negatively What is not forbidden or disclaimed by the Apostles and then positively What is for the negative 1. The Apostle doth not here exclude that lawfull Ecclesiastical power which the Ministers of God have after a spiritual manner in dispensing of the Ordinances appointed by Christ Some indeed think it is not power or authority but a gift Others that all their power is swallowed up by the Magistrate when he becometh Christian but certainly Christ appointed Pastors and Teachers in his Church till his second coming and gave them power to preach the Word to administer Sacraments to exercise Church-discipline as might at large be proved if this were a fit occasion The Apostle attributeth to himself a power once or twice only he saith it is for edification not destruction 2 Cor. 13. 10. And he telleth these Corinthians If he come again he will not spare 2 Cor. 13. 2. 2 Cor. 10. 6. he saith He was in a readinesse to revenge all disobedience And that command of his To cast out the incestuous person argued his power Yea the names given them that they are called Pastors and Rulers and that the people are to obey them argue plainly there is a spiritual ministerial power appointed by Christ in his Church Of which more largely God assisting in subsequent passages 2. Neither doth this expression imply That the Ministers of the Gospel have their power from the people As if they were Embassadonrs in their name and acted with a power derived from them as some have pleaded for the office is of Christ the designation and application of the person to the office is by the Ministry of the Church but they have not the office it self from them It 's true they are sometimes called The servants of