An Expository Comment on 2 Corinthians 1, Exposition · Sermon 13
SERM, XIII.
Concerning the Efficient, Inſtrumental, Formal and Final Cauſe of a Church.
2 COR. 1. 1.
To the Church at Corinth.
VVE are deſcribing the nature of a particular viſible Church; and in that have diſcuſſed the Efficient Cauſe, with the manner of his efficiency, expreſſed in thoſe words [Called of God] what is implied in that, hath been examined: only there remaineth a neceſſary diſtinction to be attended unto, of Gods call; that it is two-fold, either External only, or External and Internal alſo; or an Effectual, and Ineffectual Calling. For though this diſtinction be hated by ſome men, yet the Scripture is very clear, That there are many called, who yet are not choſen: and when he ſaith called, it is not meant only actively on Gods part, as ſome were called, but yet refuſed, and would Gods call as the efficient cauſe of the Church, is either external only, or external and internal alſo.not ſo much as outwardly profeſs obedience, but called is to be underſtood paſſively on mans part, ſo that he giveth ſome outward conformity to Gods call. There is an external reception, and ſubmiſſion to it, but yet there is no true inward ſanctification: Inſomuch that ſome who are called the children of the Kingdom ſhall be caſt forth; and they are ſaid not to be all Iſrael, who are of Iſrael. In the Old Teſtament we read of many who outwardly ſubmitted to the profeſſion of Gods commands, who yet were not found at heart; and therefore our Saviour in the courſe of his Miniſtry did not direct his preaching more to any ſubject almoſt then this, viz. to have the internals of grace, as well as externals; ſo that we may ſay, There is a called and elected Church, and a called Church only not elected; and this is to take off all Churches from idolizing and doting upon the Ordinances and external adminiſtrations which are in a Church, as the Jews did, and as moſt Chriſtians do. We are to go further, and to ſee whether we be indeed and really Chriſts body, as well as ſeemingly. For if we do compare a Church called only, with the Church called and elected, and to the ſpiritual priviledges that are promiſed; ſo our Divines uſe to ſay, That it is but equivocally a Church; they have no true acceptance with God. If there ſhould be a Society profeſſing faith in Chriſt, and have pure adminiſtrations, but not one in the Society having true real ſanctifying grace; this Society in reſpect of God and Chriſt hath no true communion with them. They have but the name, not the nature, and ſo are equivocally, not univocally a true Church. For why ſhould it be otherwiſe with a Society, then every member of it taken ſingly? Now it's certain in ſuch a ſuppoſed Society, where all are profeſſors, but not one member truly godly, there every individual perſon, notwithſtanding all Church enjoyments, yet hath no lively intereſt in Chriſt, he is but as a glaſs eye or wooden leg in the body, that hath no vivifical nouriſhment, or is animated by the ſoul; and therefore ſuch are ſaid to be De corpore Eccleſiae, but not de animâ, if then this be true of every member of that Church, it muſt be alſo true of the Church taken collectively: Only this is true, if we conſider ſuch a company relatively to God. But then, if we conſider them quoad nos, in reſpect of men, who cannot judge the hearts, nor know when true grace is in any mans ſoul, then ſuch a Church, or a Society may be called truly a Church. For it is the external profeſſion, and outward ſubmiſſion to Chriſts order, that doth make a Church viſible to us; and therefore in ſuch a Church, there are true Ordinances, true Adminiſtrations. And this is the rule we muſt go by in joyning our ſelves to a Church, and keeping external communion with it, if it be a called Church, though not elected, and be ſo farre orthodox and pure, that we may have communion with them without ſinne. This is a Church to us, howſoever God may look upon them, as having a name to live, but were dead, as God ſaid of Sardis, Rev. 3. 1. which yet was a Church. This diſtinction is of a two-fold uſe, to prevent two miſtakes:
Firſt, Of ſuch, who confound an external Church with an elected, making Gods call, and his election in an equal latitude, thinking that becauſe none but predeſtinated and truly ſanctified men are of the inviſible Church, therefore none but ſuch are alſo of the viſible. And then,
Secondly, Of thoſe, who if they be of a Church, eſpecially cleanſed from ſuperſtitions and prophaneneſs; if the Church be a Reformed Church, they reſt in thoſe external adminiſtrations, and never attend to the work of grace indeed. For if among Papiſts, though ſo greatly polluted, yet the Church is made an Idol to them; no wonder if the Reformed Churches are prone to put confidence in Church-reformations, without attending to internal ſanctification. But the Apoſtle tells us, Gal. 6. 15. That in Chriſt Jeſus neither circumciſion, or uncircumciſion availeth any thing, but a new creature, that is, no externals in the Church of God, though of his own inſtitution avail any thing without regeneration. Therefore reſt not in this, that you are called of God, that ye are his Church; for many taken out of his Church, ſhall be damned, as well as out of the world; yea more in the Church, that is, the viſible Society profeſſing of Chriſt, will be damned then ſaved, as appeareth by that expreſſion twice repeated by our Saviour, as being of ſo great concernment, being worthy to be heard again and again, Many are called, but few are ſaved, Mat. 22. 14. and 20. 16. And thus much of the Efficient Cauſe, with the manner [Called of God.]
In the next place, There is the Inſtrumental Cauſe, and that is by the preaching of the Word. For ſo we read upon Chriſts giving his Apoſtles commiſſion to The inſtrumental cauſe of the Church is the preaching of the Word.teach and preach to all Nations, there were Churches gathered in every place. And this is to be underſtood of the ordinary way. For whether the Word even as read, may not in ſome extraordinary caſes be a means to bring ſome one perſon or more to the Church of God, is not here to be diſputed: for we ſpeak of the ſolemn, ordinary, inſtituted means of God, and ſo there is no other way but the preaching of the Word. Hence Rom. 10. 14, 15. you ſee there a concatenation and chaining of calling upon God, and believing together; of beliving and hearing together, and of hearing and the Miniſtry together.
But it's objected by the Socinians, That if the preaching of the Word be an inſtrument to gather a Church, then it cannot be a note of the Church. For that which is antecedent to a Church, and is before the Church is, cannot be a note of it.
To this we may anſwer, That it is both an inſtrument to gather a Church, and then a note of it, when gathered; neither is there any abſurdity therein. It's true, that very numerical preaching, which at firſt made the Church, cannot be a mark or note of it, but the ſame ſpecifical preaching, or that which is like it, that doth truly declare where the true Church is. So that by this we may ſee, the dignity and uſefulneſs of the Miniſtry; for by that God is pleaſed to raiſe up all the Churches that are in the world. God who did immediatly create the world, and uſed no inſtruments, yet in planting of his Church doth, and therefore they are workers with him, 2 Cor. 6. 1. Neither is the Miniſtry only neceſſary to conſtitute a Church, and then afterwards uſeleſs, as Epiſcopius ſaith. Where people have the Scriptures, there the Miniſtry is of no neceſſity. Yea the Socinians make it only a matter of order and conveniency. For Miniſters are not only appointed to gather Churches at firſt, but when they are planted, continually to water them. Therefore Epheſ. 4. their uſefulneſs is ſhewed even to conſtituted Churches; For the further building them up, even till they come to a full ſtature in Christ. And therefore the Apoſtles thought it not enough to make Churches, to erect new ſpiritual Societies, that ſhould profeſs Chriſt; but Elders were to be ordained in every Church, that were to have conſtant reſidence amongſt them, and to give them daily food, watching over their ſouls, and therefore their title of Shepherds, and the people being called a Flock, do evidently demonſtrate the neceſſity of a Miniſtry not only at firſt, as miracles were, but perpetually even to the coming of Chriſt.
Thirdly, There is in the Deſcription, the Formal Cauſe; to which alſo may be The formal cauſe, the ſolemn obſervation of Church communion. Wherein conſiſteth the nature of Church communion.reduced the Final Cauſe. The Formal Cauſe is in the publick, and ſolemn obſervation of that Church-communion which God hath required. I ſhall only mention that formal and external Communion, wherein it conſiſts: And that is,
1. In the ſolemn aſſembling and meeting of themſelves together, Heb. 10. 25. The Apoſtle doth there reprove the neglect of this duty, which is the ſeminary and fountain of all holineſs; while the coals lie together they keep their heat, and inflame one another. Thus it's our communion in the Aſſemblies that is the means to keep up grace and holineſs. How much did David bewail his baniſhment from the Ordinances, as you heard? And is it not the higheſt cenſure, and moſt dreadfull puniſhment that can be, for a Chriſtian upon juſt grounds to be caſt out of the Church? Is not this to fall into the Kingdom of Satan? Is it not to be delivered up to him? Now then, if it be next to hell it ſelf, thus to be caſt out of Church-communion and the publick Ordinances, Why doeſt thou wilfully bring this upon thy ſelf? Thy own ſlothfull, and prophane careleſs heart makes thee neglect the publick Aſſemblies. This is a ſinne of an higher nature than thou art aware of, for God is preſent in Church Aſſemblies, you have the benefit of the prayers then poured forth; the Ordinances are of enlightning and quickning efficacy. Now for thee voluntarily to deprive thy ſelf of this ſpiritual advantage, is a ſinne of an high degree. Indeed when want of health, or other juſt impediments keep us from the Aſſemblies, God can then make up the publick benefits in private. But I ſpeak of a voluntary, wilfull omiſſion of ſuch publick Communion. Oh little do ſuch men conſider, that they have but a day! Their life is but a day, and the ſeaſon of grace is but a day; and doeſt thou neglect that day, when it may be, thou ſhalt never have ſuch a day again, never have a Sabbath any more? That carnal plea alſo of getting as much good at home, and they can edifie themſelves as well with reading books in private, unleſs in caſe of neceſſity (as I ſaid) is ungodly and unjuſtifiable excuſe; for this is to make Church-communion, and holy Aſſemblies to be of no neceſſity, and ſo wholly to overthrow them.
2. In this ſolemn meeting there are theſe publick duties, wherein the Church is to imploy her ſelf.
1. Publick prayer to God. This in the primitive times was done ſo ſervently and zealouſly, that they did even ſeem to beſiege Heaven, and to take it by force. Oh what prevailing power muſt the Church have with God, when they are ſo many wreſtling Jacobs! If the effectual ſervent prayer of one righteous man prevaileth much, how much m… joyned together? If it were a Congregation of Jo…s, how mightily ſhould we prevail with God? But we m… Chryſoſtome, How are all the grave and holy things of Go… formality, and a ſhew? How many in our Congregatio…end to this publick duty of prayer? They fear not, leſt …any A… in the Congregation. So that for thy deadn… the ſinnes …eſt in, God be angry with our Aſſemblies, and …t be graciouſly …ent with us. Thou art a dead flie in this box of ointment. The prophane man little thinketh what obſtructions he makes in our publick petitions, by his wickedneſs unrepented of.
2. There is the publick preaching of the Word; And this neceſſarily ſuppoſeth a formed and ſtated Church, wherein are Governours and governed▪ Thoſe who by Office preach, and thoſe who by duty hear. This publick Miniſtry in the Church of God, is not for convenience, or good order meerly, but it is an inſtitution of Chriſt, and hath ſeveral effects attributed to it, as converſion of ſuch who are in their natural condition, the edifying of thoſe, who are converted; for inſtruction, that men be not led aſide with errours and ſtrange Doctrine; for rebuke and reproof of ſuch who walk diſorderly, &c. And therefore becauſe of the neceſſity of it, thoſe who have commiſſion to do it, have manifold directions about it, To preach in ſeaſon and out of ſeaſon; and the reaſon ſeemeth ſtrange, Becauſe there are many, who will not endure ſound Doctrine, 2 Tim. 4. 2. Yea, there is a wo to them, if they be negligent herein, 1 Cor. 9. 16. And in all this they are to be inſtant and induſtrious, it being a curſed thing to do the work of the Lordnegligently. The matter they preach, muſt be holy, ſavoury and nouriſhing, compared therefore to food: You are to come to a Sermon with an hungry ſtomack. Yea, as new born children, ye are to ſwallow down the ſincere milk of the Word. And therefore to preach froth and meer fancifull things is as abſurd, as if a man ſhould invite another to a dinner, and provide him nothing but the pictures of ſome meat. It's compared to ſeed; the Husbandman will not ſow his ground with chaff: Yea, it's compared to a two-edged ſword, that is quick and piereing into the very ſecret thoughts of mens hearts. It is for want of ſuch ſoul-piercing and ſoul-ſaving preaching, that people are lulled, or ſleep in their ſinnes; that there is nothing but formality and cuſtomarineſs in moſt men. The word of God is to flaſh in your faces like ſo much lightning, and to make even the proudeſt and the moſt ſcornfull to tremble within them. They muſt ſpeak as the Oracles of God. What is that, but as men filled with the Spirit of God, breaking out like fire from them? And with ſuch proportionable affections are you to hear: This is to meet as the Church of God, no man ſleeping, no man drouſie, or wandering, and roving in his mind; but to ſay with the Centurion, We are all here, to hear what God will ſay to us.
3. The Adminiſtration of Sacraments according to Gods order, and ſuch holy wayes as he hath appointed. The Sacraments are of infinite conſequence to the Church of God; and when people through their ignorance and prophaneneſs make themſelves unfit ſubjects, they are enemies to their ſouls. For though God be preſent in the Word and prayer, yet his ſacramental preſence is in a more indeared and peculiar manner.
Laſtly, There is that godly Diſcipline, and holy Order in Church-communion, which is as the hedge to the field of corn. Take away this holy order, the Church will become a gangrened body, either with hereſies or prophaneneſs. Hence is that binding and loſing of ſinners: Hence is that command of casting out wicked obſtinate perſons, of pirging out the old leaven, becauſe a little leaven will quickly ſour all, 1 Cor. 5. Hence alſo are thoſe duties of admoniſhing, and noting ſuch as go aſtray, and the turning from thoſe that walk diſorderly, 2 Theſſ. 3. Theſe ſeveral acts of Church Diſcipline commanded in the Scripture, are very evident. And although there are a generation of men, who would with ſcorn and pride cry it down, as lordly and Popiſh, and I know not what; yet at laſt it will be found, that that it was only their luſts and love to ſinne, their hatred of ſinne, their hatred of powerfull godlineſs, which provoketh them hereunto. What would they have ſaid, if they had lived in Tertullians, Cyprians, Chryſoſtomes and Auſtin's dayes, when there was ſuch zeal in Church Diſcipline againſt all prophaneneſs, that in ſome things they were immoderately ſevere? If then this be the external form of Church-communion, if in theſe things Church Aſſemblies are to be exerciſed, let us mourn for our general Apoſtaſie, that in ſome ſenſe our Church Aſſemblies have been like the world at firſt, a meer chaos and confuſion: Not that ever any Church will be ſo reformed, as that it will not need further Reformation: But only let us endeavour to attain what degree of purity may be had.