An Expository Comment on 2 Corinthians 1, Exposition · Sermon 147
SERM. CXLVII.
God only the Lord of our Chriſtian Faith.
2 COR. 1. 24.
For by faith ye ſtand.
THis laſt clauſe (ſaith Calvin) other Interpreters either take no notice of, or elſe do not clearly inſtruct about it; for whereas it is plain by the cauſall particle foreign, it is brought in as an argument of ſomething preceding, it is very difficult to finde out the reaſon: Thoſe Interpreters that take notice of it are divided, Some do make it a reaſon of the words immediatly foregoing: Paul was a helper of their joy, becauſe they ſtood firmly in the faith; for although there were ſome who denied the reſurrection, yet that was not the doctrine of the Chuch in general, nor was it puhlikely profeſſed by them: It is true, many abuſes there were in practice both civill and religious, yet becauſe they did firmly retain the true faith, therefore it was that he would not wholly caſt them off as no Church; Their true doctrine which they profeſſed made him the more hopeful of them; and certainly the pure ſound faith profeſſed by a Church, though otherwiſe greatly corrupted, maketh it to have the eſſence and life of a Church, and withall ſuggeſteth hope, that God in time will make them an holy practical Church, as well as a ſound Orthodox one, Hence Paul in his firſt Epiſtle to the Theſſalonians, c. 3. v. 5, 6, 7. doth much rejoyce in their faith, that they ſtood ſtedfaſt therein; When I could no longer forbear I ſent to know your faith. As alſo Timotheus brought him glad tidings of their faith: And again, we were comforted in our affliction by your faith, and this interpretation is very probable, and not to be wholly rejected. But then a ſecond is more probable, and that maketh it a reaſon of the former part of the verſe. We have not dominion over your faith, for by faith ye ſtand ſtedfaſt: Inſomuch that if I Paul, or an Angel from heaven ſhould preach unto you another doctrine, yet you beleeve in the truth, as Gods truth, and not mans truth; So that God alone hath the dominion over your hearts in beleeving. Thus it is a very fit and proper reaſon. Hence Heinſius thinketh there is a tranſpoſition of the words, which is uſuall with Paul, and that they ſhould be inſerted before the later clauſe, thus; Not that we have dominion over your faith, for by faith you ſtand; Whether we reade it objectively, you ſtand in the faith; or inſtrumentally, by faith you ſtand; it is not much materiall: Neither are we to render it in the paſt ſignification, you have ſtood, becauſe it is foreign in the Greek, as if the Apoſtle did imply they formerly had indeed ſtood in the faith, though lately they grew wavering: for it is uſuall to uſe the preterperfect for the preſent, eſpecially when a continuance or perſeverance is intended, as Matth. 20, Why ſtand ye here (foreign) idle all the day long? Both theſe interpretations may be conjoyned, but becauſe the latter is the moſt conſiderable: Therefore I ſhall inſiſt on that, and obſerve,
That the Chriſtian faith is of that nature, that it doth respect and relate The Chriſtians ſaith relateth only unto God.unto God only.
We believe not in men, but in God. Whether we ſpeak of dogmatical or fiducial faith, they cannot have any other bottome to ſtand upon, but the authority of God himſelf, Thus ſaith the Lord, Thus it is written, is the ground of all true Chriſtian faith; which truth deſerve…h explication in ſome particular Propoſitions. As
Firſt, There is an humane, and there is a divine faith, which onelyonly deſerveth 1. There is an humane and a divine faith.the name of Chriſtian faith, and to which onelyonly the promiſes of God doe belong. An humane faith, I call that, when men doe beleeve principles of Religion meerly upon humane motives; that is the ultimate reaſon and motive, into which their faith is reſolved. Theſe humane motives are manifold, as the Authority of the Church, the Authority of Miniſters and Paſtors, our education by parents, cuſtome and univerſality, as alſo the Laws and Edicts of a Magiſtrate, commanding ſuch a Religion to be received, and no other. Now whoſoever maketh this the chief reaſon of the profeſſion of his faith, is upon no better ground than the Turkes, is for their Mahumetan, the Papiſts for their Popiſh faith. Inſomuch that many Proteſtants, Turkes and Papiſts, though they exceedingly differ in the materials of Religion, yet agree in the formali motivo; they believe ſo and ſo, becauſe brought up in it, becauſe commanded by their Civil Magiſtrates. It is that which the Papiſts upbraid us with, that our Religion is but a Parliament-Religion, or a Queen Elizabeths-Religion, becauſe when they eſtabliſhed it, the Land generally received it. Now to this we ſay, That no doubt the generality of people, except ſuch as are enlightned by Gods Spirit, doe receive even the Chriſtian or true Religion, but upon civil and humane reſpects; and therefore when Emperours have been Arrians, the people have been Arrians; when the Kings of Iſrael were Idolaters, the inhabitants became Idolaters. And thus when the Kings of the Earth have been Papiſts, the people have been Papiſts alſo. So that they cannot object any thing more againſt the Proteſtant Religion, than we may againſt the Papiſt. OnelyOnly we adde a further poſition, which introduceth a divir…e faith, which they overthrow, and ſo by conſequence teach no more than an Lumane faith. For we hold, That every private believer is bound to have an explicite faith, of the things neceſſary to ſalvation; and this faith we ſay is knowledge, the ground whereof is, the Authority and Teſtimony of God in the Scripture. So that we doe not believe in Magiſtrates, nor in Miniſters, nor in the Church, truſting our faith and ſalvation upon them, but the word of God onelyonly; whereas the Papiſts do expreſly affirm, That a private Chriſtians faith is enough to ſalvation, if he content himſelf with this, That he believeth as the Church believeth, never troubling himſelf in reading of books, or ſearching of the Scripture. As Valentia's known inſtance of a Merchant, brought in by him, diſputing, What Religion he ſhould be of? doth evidently declare. So then, a Papiſt, as a Papiſt, cannot reach any higher than to an humane faith. For though they will not yeeld the Authority of the Church to be an humane Authority, yet both reaſon and experience doth fully convince that. But let us come to our own people, and ſadly bewail the ignorance and ſtupidity of Proteſtants in general, who are not moved by any divine motives or Scripture-reſpects to imbrace their Religion, but onelyonly 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 onelyonly; 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 onelyonly 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 Two things required to the working of a divine faith. 1. The principle that worketh it in us, God.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 onelyonly. 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 2. A divine teſtimony, Gods word.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 3. Hence it is that none can have a ſovereignty over the faith of a believer.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 1. No Churchgovernours.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 onelyonly. 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 2. No civil governours.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, We have dominion over your faith, no more than they can ſay, We are the true and great Jehovah. They cannot make a Religion, make Sacraments, but enjoyn the obſervance of that which is required in the Word; and the reaſon which excludeth both ſpiritual and civil Governours, is general to all. We are not baptized into any mans name, neither hath any Emperour or Church-officer died for us; they have not been crucified for us; neither have they power over our hearts, to impoſe a command upon them, which muſt neceſſarily be in the duty of faith; neither can they damne or ſave men. Hence the Apoſtle ſaith, There is one Law-giver, which is able to ſave and to deſtroy, Jam. 4. 12.
Fourthly, Although divine faith be ſuch a noble and excellent work, coming from Heaven, and aſcending up to Heaven againe, Yet it doth admit 4. Faith admits of degrees.of degrees in the ſubject where it is. Some have ſtronger faith, ſome weaker, ſome have more explicite and extenſive faith, than others; yea and the moſt ſetled beleevers are ſubject to temptations; they are often aſſaulted, and that even in their faith about the principles and fundamentals, about God, about the Scriptures, about the immortality of the Soul, about the ſtate of Glory, and eternal Torments. Fiery darts are ſometimes injected, for which the people of God doe abhorre and loath themſelves. Therefore we muſt diſtinguiſh between little faith, and no faith, between doubtings and Atheiſme. And truely for this end doth God ſuffer errours and hereſies to ariſe in his Church, that truth may be more confirmed, and the approved may be made manifeſt. It's to exerciſe the ſpiritual wiſdome and faith of the godly, whether they can diſcerne of things that differ, and can tell which is the ſtrangers voice, and which is the true ſhepherds. It is a very grievous temptation to be aſſaulted about fiducial faith, whether the promiſes belong to thee in particular; but in ſome reſpects it is farre more terrible to be exerciſed in doubts about dogmatical faith: for this tendeth to the razing of the foundations, and the arguments or remedies to cure this diſtemper are more difficult.
Uſe of Inſtruction. Is faith thus immediately reſpecting God above all inſtruments, though making uſe of them? Then
Firſt, Theirs is not faith, which doth wholly depend upon the Authority of a man, though never ſo eminent. We may not relie on Auſtine, on Chryſoſtome; neither doe we owne thoſe expreſſions of Lutherans and Calviniſts. For although we acknowledge them eminent inſtruments in propagating of the Goſpel, yet we believe not upon their authority meerly, becauſe Luther and Calvin ſaith ſo. It is true, nothing is more ordinary, than to admire mens perſons, and while we extoll their gifts and abilities, we are ſecretly enticed to thinke of worthy men…, above what we ought, and finde an awe in our conſciences to recede from any opinion they have delivered: But we muſt take heed, we doe not hereby become guilty of ſpirituall Idolatry, ſetting up men as Idols in our hearts.
Secondly, This inſtructeth, that groſſe ignorant men cannot have any divine faith; for they feel nothing of any work of Gods Spirit, or illumination upon their underſtandings; hence they believe as other men believe, as if a man were not to be ſaved by his own faith.
Thirdly, It ſheweth the Sceptical and Pyrrhonian man in Religion, the meer Seeker, that he hath no faith. If he had the ſubſtance of things hoped for, and the evidence of things not ſeen upon his ſoul, he would not be toſſed up and down, as he is.
Fourthly, It ſheweth, that the meer carnal Politician hath no divine faith, for he looketh upon Religion, but as an humane device, or a State-engine, and therefore can transforme into all ſhapes and times. How contrary is this to true faith?
FINIS.