An Expository Comment on 2 Corinthians 1, Exposition · Sermon 21
SERM. XXI.
Wherefore 'tis a Chriſtians Duty to joyn himſelf to Church-ſociety; And in what caſes he may be excuſed? What are the falſe Grounds why ſome neglect this Duty? The Soul of the pooreſt Saint is to be regarded, as well as of the richeſt.
2 COR. 1. 1.
With all the Saints that are in all Achaia.
IT is now full time to conclude this Text. There remain two things more which deſerve ſome conſideration:
The firſt is occaſioned by Calvin's Queſtion upon the place, How is it (ſaith he) that he diſtinguiſhed Saints from the Church? Did not theſe Saints imbody themſelves, that lived in the Province of Achais? Was it lawfull for them to live disperſed, and ſingle lives, not entring into Churchcommunnion? To which he anſwers, That the times might be then ſo turbulent, and perſecution ſo hot, that they could not gather into a Church, nor have any ſuch publick meetings. Now this Interpretation is not neceſſary. For the Apoſtle writing to the Church at Epheſus and Coloſſe, yet doth not uſe that name, but ſpeaks in the general, To the Saints and faithfull Brethren; when yet without queſtion they were in a Church-ſtate there. Yea in his Epiſtle to the Romans, he makes no mention of them as a Church, but ſtyleth them Saints; which puts Salmeron upon his gueſſes, Why he doth not give the name of a Church to them? As alſo, Why he doth not ſalute Peter their ſuppoſed Biſhop? Neither may we think that when James and Peter inſcribe their Epiſtles, to the Believers ſcattered in ſeveral Regions, but that they might have occaſionally their publick meetings to worſhip God in. Yet though this Expoſition be not neceſſary, we may well Saints may ſometimes have juſt reaſon not to joyn themſelves to a Church, though it be their duty alwayes to endeavour it.receive Calvins conjecture as probable. For there have been times when the Saints have been forced to hide themſelves in Dens and Caves, not having opportunity to meet together, though even that was an heavy burden, and trouble to them. This being granted, we may obſerve,
That although it be a Duty for Saints to joyne themſelves in a Church-way, yet there may ſometimes fall out ſuch juſt reaſons that may excuſe them.
Indeed voluntarily to keep off from the Aſſemblies, and to think a private worſhipping of God is enough, and that he requireth no more, is both againſt Reaſons convincing it to be each Chriſtians duty, to be of a Church.Scripture-command, and the example of primitive Chriſtians, but when there is ſome unavoidable neceſſity, than there is a lawfull excuſe, That it is a duty for Saints to joyn themſelves in a Church-way, may be made evident from theſe Grounds briefly:
Firſt, From the name Church ordinarily given to …olievers. Now a Church is a Society or Company met together; and therefore it is not lawfull for thee to live alone, or be a Miniſter of Sacraments, and all things to thy ſelf. Even as Ariſtotle ſaid of him, that would live alone, not joyning himſelf to any humane Society, he muſt be aut Deus, aut Beſtia; It is applicable here, he muſt be made even like God; that needeth no growth of grace; yea, that is above all duty or homage to God; or elſe a very beaſt, one that hath no ſenſe or feeling about a God, and his Worſhip. The ſyonymous names alſo to a Church, doth evidence this; They are called Chriſts body; now it's neceſſary for the members of the body to be joyned together, elſe there cannot be that mutual help and furthering of one another. They are alſo called an Houſe, and a ſpiritual Building, wherein they are to be as living ſtones; and ſuch muſt be cloſe, and well compacted together.
Secondly, From the communion of Saints, which is a duty ſo often preſcribed in Scripture; ſuch as to watch over one another, to provoke one another, to comfort and rebuke, if need be. Now how can this be, if Saints be diſperſed from each other?
Thirdly, From the Officers and Ordinances which Chriſt hath commanded, that do neceſſarily inferre Church-Aſſemblies. For Paſtors and Teachers are appointed to preach the Word, to be conſtant therein: And how can that be, if there be not publick meetings?
Fourthly, The Sacraments likewiſe, do not they ſeal, not only a communion with Chriſt, but alſo with one another. So that it would be a ſacrilegious violation of Chriſts command, for a man to receive the Sacrament alone. The Proteſtants do juſtly condemn thoſe Private Maſſes in Popery, as ridiculous and contrary to the Inſtitution of that Sacrament.
Fifthly, The examples of Chriſtians, who upon their converſion are recorded to joyn themſelves to the Church, and they continued together praying, and breaking of bread. Yea, in the Old Teſtament, we ſee ſtill, there was a conſtant, publick meeting to worſhip God: and David profeſſeth his joy in thoſe ſolemn meetings, as alſo his reſolutions, To praiſe God in the great Congregation. And certainly, as by theſe ſolemn meetings God is more honoured; therefore the glorified Saints in Heaven are ſaid to be a Church, Heb. 12. 23. ſo God hath promiſed to ſuch meetings an higher degree of his preſence, He delights to be in the Aſſembly of his Saints. So that theſe publick meetings are for our ſpiritual good, as well as Gods glory.
Though this be ſo, yet there may be ſome Cauſe that may juſtly excuſe What are the cauſes that may juſtly excuſe us from joyning our ſelves to publick meetings.us. As
Firſt, Publick and violent perſecutions, as have been many times in Gods Church, then they have not been ſuffered to have either publick or private meetings. Heb. 12. The Apoſtle mentioneth ſuch times, when he ſpeaks of ſome, Of whom the world was not worthy of, yet were not allowed a place in the world, but were as ſo many beaſts chaſed up and down, living in dens and holes of Rocks. Thus it was alſo once with David, when baniſhed out of Judea, though this was a ſad affliction, and he doth in ſeveral Pſalms bewail his exile from the Ordinances, more than any temporal mercy whatſoever; neither his countrey or outward accommodations do ſit ſo upon his heart, as that I cannot enjoy God in his Ordinances, as I have done. So then, though they were not actually in any Church-communion, yet becauſe of their deſire and wiſh, they were to be as accounted of it.
Secondly, It may ſo fall out, that there be ſuch a malice and poiſon in the hearts of thoſe that do govern and rule in the Church, that they will excommunicate and caſt out thoſe that are true believers from the Church, and will not let them have any Church-ſociety. Now in ſuch caſes, if the godly cannot obtain any publick Church-priviledge, which yet they deſire, this will lie on thoſe that caſt them out, Luke 6. 22. John 16. 2. Our Saviour tels the Diſciples it ſhall be their portion, They ſhall be caſt out of the Synagogues, ſeparated from company, even as they did a blind man healed, confeſſing Chriſt, whom yet Chriſt met and encouraged. This then is no new thing. Yea Bernard complained in his time, Heu Domine qui ſunt in Eccleſiâ primi, ſunt in perſecutione primi.
Thirdly, If there be ſuch a general and univerſal pollution, that a Chriſtian at leaſt for the preſent knoweth not what Church to joyn to, where he can have communion without partaking of groſs Idolatry. It's a Rule avouched in the Canon-Law, Cauſa, non ſeparatio facit, Shiſma. Thoſe that would not bow their knee to Baal in Elijah's time, were not Schiſmaticks; for there was a juſt cauſe to refuſe ſuch Idolatry; if then it be truly with a man, as it was in ſuppoſition with Elijah, that he is left alone, Idolatry hath filled the whole Church viſibly; in ſuch a caſe, though that be hardly to be ſeen, he is to abſtain from Church-ſocieties, till God make way for it. For then it is, as if a Chriſtian, ſhould by ſome accident be caſt upon a Countrey of Infidels and Pagans, as ſome Chriſtians have been, there cannot be had any Church-ſociety at all.
Laſtly, The Church of God in the primitive times, when many Heathens, and Infidels were converted, had this cuſtome, which I find commended by moſt; and that was, before the Church would receive ſuch converted Heathens into an actual Communion with the Church, they took time to inſtruct them, and to try whether they were fit for that Sacrament, or no; and when they were prepared, then they received them. Theſe were called Catechumenoi and Competentes. They were truly members of the Church, as the Proteſtants maintain againſt Bellarmine; only they had not as yet the actual admiſſion into it. This cuſtom in Antiquity of admitting none to Baptiſme, but ſuch as were inſtructed, doth hold by proportion for the Lords Supper likewiſe. Seeing now that all are baptized in their Infancy; and whether Parents have done their duties, or that they have ſufficient knowledge to come to a Sacrament, may juſtly be queſtioned, when we ſee ſo much groſs ignorance in the Chriſtian Religion abounding every where. Therefore in Antiquity there was Eccleſiaſtical Confirmation, which was to make ſearch and trial about the knowledge and ſufficiency of ſuch, who had been baptized; and if found duly qualified, then they were confirmed. Such care did they uſe in Antiquity about thoſe that were admitted to Church-ſociety, inſomuch that Caſaubon, a man of famous learning, ſaith, It had been well in the Church of God, if men had laid aſide many unneceſſary diſputes, and endeavoured to bring in that holy and godly order, the primitive Church had, eſpecially about the Lords Supper. And Calvin ſpeaking of this cuſtom of Confirmation, before it was ſo horribly depraved by after ages, and made a Sacrament, wiſheth it were brought into the Church of God again, as that which would make parents more diligent, who now think the inſtitution of their children doth not belong to them; neither would there be ſuch ignorance and rudeneſs in people, as now thereis. Inſti…. lib. 4. c. 19. Sect. 13.
In theſe caſes a Saint without Church-communion may be excuſed. But then there are ſinfull and unjuſtifiable grounds of ſome perſons, who do not 2. Unlawfull grounds upon which ſome do … themſelves to any Church-ſociety. 1. From corrupt opinions.joyn themſelves to any Church-ſociety, and that may be either from a Corrupt Opinions, or a Corrupt Heart, though they ſeldom be ſeparated from one another.
Firſt, From a Corrupt Opinion: As, 1. Of thoſe who call themſelves Seekers, confeſſing they cannot yet find a Church, to which they may joy… For they affirm, That ſince the Apoſtles dayes there are no Churches, and therefore till they can ſee Apoſtles, Apoſtolical gifts and miracles, with the like effuſion of the holy Ghoſt upon perſons, they cannot own any Church. But this is againſt thoſe Texts of Scripture, which ſpeak of a perpetuity of the Miniſtry, and the duty of receiving Sacraments, till the coming of Chriſt, which could not be, if there were no Church.
2. Another corrupt opinion is, of thoſe who call themſelves high Attainers. Theſe make themſelves above the Church-ordinances, they need them not; yea ſome Anabaptiſts in Germany made themſelves above the Bible, living wholly upon ſpiritual revelations, and called thoſe, who would leave to the Scripture as a Rule, Creaturiſtae, as depending upon a creature. But the Scripture and Ordinances are neceſſary to quicken grace in the moſt holy; and there are none ſo ſpiritual, but they need them daily to comfort or inſtruct them; yet ſuch have their publick Aſſemblies, wherein they deliver their opinions to be received. But if people ought to be above all Miniſtry and teaching, then alſo above theirs. And certainly, if thoſe places of being taught of God, and having an unction which teacheth us all things, be againſt our Miniſtry, it is alſo againſt theirs.
3. There may be a corrupt opinion, which though it be not againſt Church-communion abſolutely, yet they judge it Arbitrary, and not neceſſary. Of this opinion Grotius ſeemed once to be; for he is thought to be the Author of that Book, which aſſerts, Quod non ſemper communicandum per ſymbola; and Rivet in his Dialyſis againſt him, chargeth this upon him, that he was not a member of any Church, acknowledging it a juſt hand of God upon him, that at his death, when a Miniſter was brought to him, he was wholly ſenſleſs: So that he who in his life time cared not for Church-communion, could not have any benefit by a Miniſter of the Goſpel at his death.
4. The laſt corrupt opinion, by which men may not joyn to a Church, may be from a ſuperſtitious conceit, whereby men thinking it impoſſible to have ſalvation in the world, have impriſoned themſelves, as it were, in Cells, and holes of Rocks, thereby to give themſelves wholly to divine Contemplation. Thus the Monks, Eremites and Anchorites of old. For though ſome of the moſt ancient are excuſed, as being driven thereunto by perſecution, yet the latter ſeemed to be tranſported wholly with ſuperſtition; and therefore in that they lived ſolely, not coming to the publick Ordinances of God in a Church way, it was not juſtifiable by Scripture. Indeed if they took their times, to come to publick Societies, and receive Sacraments, as Rivet affirmeth againſt Grotius, Dialyſ. pag. 106. pleading their example for being of no Church, then they are to be excuſed à tanto, though not à toto.
The ſecond unlawfull ground of keeping from Communion with Church-aſſemblies, is, A prophane Atheiſtical dispoſition, that look upon a Church, and 2. From corrupt diſpoſitions.a Church-aſſembly, as humane devices, to keep men in awe; or if they be not ſo eminently Atheiſtical, yet their love to their luſts and pleaſures, to the world and contents thereof, make them weary of the Sabbaths, and publick Ordinances; as thoſe in Amos 8. 5. When will the Sabbath be over, that we may ſet forth wheat to ſell? How many are there that comes as ſeldome as ever they can to theſe publick Aſſemblies, and when they do come, it's but for cuſtom and faſhion, not that they ever found any ſpiritual good, or expect and deſire any?
Therefore let the Uſe be of Inſtruction, that as ye are not to reſt in any Church Uſe. Of Inſtructionforms, or external Communion, to think that the very bodily doing of them will ſave you. So on the other ſide, Take heed of voluntarily, and wilfully neglecting the publick Aſſemblies. How have the godly, when baniſhed and driven from them, bewailed their miſery, whereas thou doſt voluntarily abſent thy ſelf? Think how it may lie upon thee at thy death, when thou ſhalt remember the many Sabbaths, the many Ordinances thou haſt neglected; and now if God would give thee but one day, or one hour to make thy peace with him, thou wouldſt judge it a great mercy.
The ſecond Obſervation is from the Univerſality, All the Saints. There are none ſo mean, ſo inconſiderable, but this Epiſtle is directed to them, as well as the moſt eminent. From whence obſerve,
That the ſoul of the pooreſt and meaneſt Saint, is not to be neglected.The ſoul of the pooreſt Saint is as much to be regarded, as of the greateſt.
That as the rain falleth upon the leaſt ſpire of graſs, as well as the choiſeſt flowers; ſo ought all miniſterial planting and watering to be to the meaneſt plant in Chriſts garden, as well as the chiefeſt. Though Chriſtian Religion doth not aboliſh civil Polity, nor the diſtinctions and relations of Magiſtrate and Subject, of Maſter and Servant, but ſtrictly enjoyneth their reſpective duties; yet in reſpect of religious conſiderations, all are but as one. Thus the Apoſtle notably, Gal. 3. 28. There is neither bond or free, male or female, but all are one (mark that) in Chriſt. Chriſt looketh upon all as one man. And certainly, if Chriſt in ſhedding his bloud for his people, had an equal reſpect to the meaneſt with the greateſt, he died for the godly ſervant, as well as the godly maſter; the godly poor man, as well as the godly rich man; Then it behoveth all Chriſtians to imitate him in this. Whoſoever is a Saint, though he be never ſo contemptible, do thou own and imbrace ſuch; elſe we do not love the brotherhood, we do not love a godly man, becauſe he is godly, but becauſe he is great or rich, or may advantage thee in the world. Paul will not except, or leave out one of the Saints in all Acbaia.