An Expository Comment on 2 Corinthians 1, Exposition · Sermon 145
SERM. CXLV.
Of Miniſters power over the People.
2 COR. 1. 24.
Not for that we have dominion over your faith, but are helpers of your joy; for by faith ye ſtand.
THis Text is brought in by way of correction, as the Rhetoricians figure is called. For having ſaid, That to ſpare them, he did not yet come to Corinth, and he that ſpareth may alſo puniſh; leſt he ſhould ſeem hereby to aſſume to himſelf ſome abſolute dominion, and lordly power over them, he addeth, Not that we have dominion over your faith. Becauſe in the Greek it is foreign; Eraſmus thinketh the Prepoſition foreign 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 foreign; 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) foreign 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 foreign 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 foreign, and here in the Text is not foreign, but foreign. 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 Miniſters have no dominion over the faith of believers.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 onelyonly 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 onelyonly, 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, 1. What is not forbidden in this doctrine. 1. Not the lawfull eccleſiaſtical power in diſpenſing ordinances.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 2. Neither doth it imply, that Miniſters have their power from the people.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 the Church, but that is finaliter, not originaliter, becauſe the end of their office is for the good of the people; They have not theſe Offices for their own honour and dignity, but meerly for the good of others. So that although in reſpect of Chriſt, they are meerly Miniſters and ſervants, yet in reſpect of the Church and the people, they are Fathers and Paſtors, having a ſpiritual rule over them.
3. Neither doth this expreſſion encourage a licentious boundleſſe queſtioning of 3. Neither doth it encourage a boundleſſe queſtioning of a Miniſters doctrine.the Doctrine, that the Miniſters of the Gospel do deliver, becauſe they are not infallible, becauſe they are not commanded abſolutely to depend on them. Therefore ſome runne into a diſorderly extream, cavilling and queſtioning every thing that is taught. But you muſt know, that although every Chriſtian be allowed a judgement of diſcretion, and he is by his own faith to be ſaved. Hence the Bereans are accounted more noble, becauſe they compared the Doctrine delivered with the Scriptures; yet withall they are commanded to hear the Miniſters, highly to eſteem of them for the workes ſake; To obey them, and to ſubmit themſelves to them. So that the liberty a believer is allowed muſt not tend to the overthrow of the office of the Miniſtry. It is true, here is much wiſdome and grace required in bounding the peoples liberty; and yet aſſerting their dependance upon the Miniſters whom God hath ſet over them, and from whom they are to ſeek direction and guidance: but this work is not to be done here. It is certain, they may mutually ſtand together; yea they were appointed by God for the mutual good of each other; and therefore it's nothing but corruption that maketh a contrariety herein; ſometimes by the Miniſters pride, and affectation of power; and ſometimes by the peoples pride and conceitedneſſe, whereby they refuſe humbly to ſubmit to ſuch order and officers as God hath commanded them. But this deſerveth a large Tractate. For all evil ariſeth in the Church, becauſe theſe bounds are tranſgreſſed. In ſome ages the officers tyranny, in other ages the peoples licentiouſneſs have much hindered the power of godlineſs, and the beauty of Ordinances.
Laſtly, By this is not excluded that duty, whereby Miniſters ought with holy 4, Here is not excluded the Miniſters duty to reprove ſin.zeal and courage, reprove ſinne, and that in the greateſt of men. Yea and whoſoever are obſtinate and impenitent ſinners to refuſe the adminiſtration of the ſeals of Church-communion unto them. When the Apoſtle commanded this inceſtuous perſon (whom ſome think to be a man of great place among the Corinthians) to be caſt out, when he delivered Hymenaeus and Philetus up to Satan; when he commands, If any walk diſorderly, to withdraw from ſuch, 2 Theſſ. 3. 6. Yea and if any obey not his word, to note, or ſignifie ſuch a man. All theſe are demonſtrations of power, but not lordly dominion; yea where reproof, admonition, and excommunication are rightly adminiſtred to a ſpiritual heart awakened, they become more dreadfull than civil, or bodily puniſhments; becauſe what is done this way, God bindeth in Heaven; God caſteth ſuch out of his communion, and commands them, as David to Abſolom, not to come in his preſence. Thus the Apoſtle doth not exclude theſe neceſſary miniſterial duties, although diſtaſtfull to fleſh and blood. Yea though corrupt perſons account them nothing, but the expreſſion of lordlineſſe. Even as when Lot reproved thoſe wicked Sodomites, they replied, He would be a Judge over them, Gen. 19. 9. and Moſes, when he rebuked the Hebrews, ſtriving one with another. How ſcornfully did the injurious perſon anſwer him? Who made thee a Prince and a Judge over us? Exod. 2. 14. By this we ſee, how imbred a thing it is in all ſinners, if they be reproved and controlled in their wickedneſſe, to account all nothing but dominion and lordlineſſe. Even the holy Government of the Church appointed by Chriſt for ſpiritual and ſupernatural ends, and ſo wholly for the good of thoſe that go aſtray, yet by evil men hath been complained of, as worſe than Turkiſh ſlavery. How little do ſuch men conſider, what their Chriſtianity obligeth them unto? What it is to be baptized into the name of Chriſt, and to acknowledge him the Head, Lord, and Governour of his Church? For if they did, they would not ſay, Let us break his bends, and caſt his cords away from us. Is not the Diſcipline of Chriſt to be received, as well as his Doctrine? Did not the Apoſtle rejoyce to behold the faith and order of the Coloſſians? Col. 2. 5.
Thus you ſee what is not excluded. Let us then conſider in the next place, What the Apoſtle doth poſitively ſhut out by this negative expreſſion, Not that we 2. What is forbidden in it.have dominion over you. And
1. It doth exclude all abuſe and exceſſe even of lawfull power. For thoſe who 1. All abuſe of lawfull powerare true officers of Chriſt, having a lawfull power committed to them, may yet abuſe it, they may ſhew much raſhneſſe, too much auſterity in the exerciſe of it. Therefore in the next Chapter, we ſee this holy Apoſtle, though zealous to have this inceſtuous perſon caſt out, yet when truly humbled and repenting, he is no leſſe carefull to have him received again, requiring them to confirm their love to him, leſt he ſhould be ſwallowed up with too much grief. Some learned men have thought, that the primitive Biſhops did exceed in their auſterity herein, as appeareth by many Canons made againſt ſome ſinners, who for two or three years were not to be received into Church-communion, though truly repenting; yet ſome excuſe them, becauſe the condition of the times did then, they ſay, require it, that the Churches zeal againſt ſinne, might vindicate her againſt thoſe abominable calumnies caſt upon her by the Heathens, as if ſhe did ſecretly nouriſh all impiety. And although ſhe was thus ſevere, yet the Novatians did refuſe communion with the Church, as being too remiſſe, in that ſhe would at any time receive ſuch, who through fear apoſtatized in time of perſecution, though never ſo ſincerely manifeſting their humiliation. Thus all unlawfull auſterity, even in lawfull power, is excluded.
2. By this the Apoſtle doth diſclaim all civil and political Government. Hence 2. All civil and political government.the word foreign, ſignifieth one in foreign, ſaith Varinus; and one that hath foreign, ſaith Budaeus. The Apoſtles did not invade the Magiſtrates office, neither would Chriſt the fountain of all Church-power, be a divider of an inheritance. A civil power is coactive and compelling by force, which Church-power is not. And although Bellarmine ſay, Eccleſiaſtical power is ridiculous and in vain, if it may not civilly compell. Yea a prophane Papiſt ſaith, Our Lord Chriſt had been indiſcreet, if he had not given this temporal power alſo. Yet they ſpeak this according to their humane apprehenſions, transforming Chriſts kingdome into an earthly and external one.
3. Hereby he excludeth a magisterial power, though in an eccleſiaſtical way, over conſciences. That is, he doth not aſſume to himſelf to be Lord in the Church, 3. All magiſterial power over conſciences.but an Embaſſadour or Steward only. He doth not ſay, his Doctrine is his, the Sacraments are his; but as he received of the Lord, ſo he delivered to them. And this is that, for which the Proteſtants accuſe the Roman Church, That their Officers arrogate to themſelves a Magiſterial power in the Church, pleading an infallibility in Doctrine, by which they anathematize all as hereticks, who will not ſubſcribe thereunto. The Proteſtants doe acknowledge a miniſteriall power, but they will have a magiſterial one. There muſt be a ſupreame viſible Judge in the Church (ſay they) as there is in Commonwealths; elſe Chriſt hath not wiſely provided in his Church a ſufficient remedy againſt all hereſies and ſchiſm….
Laſtly, By this he doth exclude any ſinfull or wicked end. As if he did make the Church ſubſervient to any corrupt intereſt of his own. Officers are 4. All wicked ends.for the Church, the Church is not for them. He that hath a lordly government or deſpotical, ſaith Ariſtotle, adminiſtreth it, foreign. It's not the publick good, but the perſonal good he looketh at: it is not Res publica, but Res propria. All tyrannical adminiſtrations are for the tyrants profit, they Non praeſunt ut proſint; whereas good Governours, they relate to the publick good, knowing they are for it, not it for them. And thus it is in Church-officers, all their names are names of care, of diligence and labour. God hath not ſet them there for their carnal advantages, as if the people were made for them; but they are to promote the Kingdome of Chriſt, and to advance the ſouls of their hearers. Alas, the Church is Chriſts Spouſe, not theirs; it's Chriſts flock, not theirs; they died not for it, they were not crucified for it; neither are believers baptized into their name, but the name of Chriſt.
Uſe of Inſtruction. How happy and bleſſed a thing it is to ſee the Church of God in unity between Paſtors and people; the Officers not abuſing their power to ambition and tyranny, nor the people their liberty to licentiouſneſſe and wantonneſſe; when Paſtors and people ſtrive not about their reſpective power, but who ſhall moſt faithfully diſcharge their duties to one another. All diſorder in the Church hath for the moſt part come in at this breach. If a Church be Plebs adunita clero, as Cyprian ſaid, Church and people united together, then what goeth to the diſſolving of this, tendeth to the deſtruction of the Church it ſelf. How much doth Ignatius (if they be his genuine Epiſtles) preſſe this ſubjection of people to Paſtors? And the Apoſtle Peter doth as earneſtly preſſe a loving and meek government in Officers. And no doubt, when God is angry with a people, then he ſends an evil ſpirit, as between Abimelech and the Shechemites, which tendeth to the conſumption of both. Let Miniſters therefore carefully avoid all affectation of unlawfull power, and people of unlawfull liberty. Let Paſtours looke upon their people, as the Spouſe of Chriſt, as purchaſed by his blood, and this will keepe them from lordly dominion; and let people look upon Paſtours, as the Officers of Chriſt, coming in his name to them; and this will make them honour them, and have them in high eſteeme, both for their office, and works ſake. But other parts of this Epiſtle will provoke to greater enlargement herein.