The Scripture Directory for Church Officers and People, Exposition 1
AN EXPOSITION WITH Practical Obſervations ON THE Third Chapter of the firſt Epiſtle of St Paul TO THE CORINTHIANS.
1 COR. 3.1.
And I, Brethren, could not ſpeak unto you, as unto ſpiritual, but as unto carnal, as unto babes in Chriſt.
FOr the Apoſtles method, obſerve this; you have his Complaint, and the Cauſe of his complaint: His Complaint, I Brethren, could not ſpeak unto you, as ſpiritual, but as carnal. Where,
Firſt, There is the Compellation, Brethren. He reproveth, yet keeps up his love: This mollifieth and ſuppleth the wound; Dilige & loquere quod velis, ſaid Auſtin. Some have obſerved in the Old Teſtament, the Prophets in their Sermons were more ſevere, Thus ſaith the Lord, and they never call their Auditors Brethren; but in the Gospel, a diſpenſation of love, there is often Brethren, and I beſeech you by the mercies of Chriſt.
Secondly, There is the Matter of the Complaint, I could not speak unto you. This phraſe [I cannot] in Scripture, doth not ſignifie a plain abſolute impotency; for no queſtion Paul being full of ſpiritual gifts, might, if he would have preached to them, though carnal; but it denoteth either ſome inward affection in our ſelves, or outward occaſion from others, that makes us ſuſpend our actions. Thus, The world cannot but hate you ▪ …iz. becauſe of the inward venemous affection againſt God. How can I do …is, and ſinne againſt God? viz. becauſe of his inward love to God. Mark 6. it is ſaid, Chriſt could do no miracles there, becauſe of their unbelief; and ſo here, I could not, that is, my prudence, my wiſdome hindered me, you were not a ſubject capable, according to that Rule, Illud poſſumus, quod jure poſſumus.
Thirdly, The Object of this complaint, the Corinthians deſcribed, firſt, Negatively, not as ſpiritual; then Poſitively, but as carnal. Of theſe in their proper place.
Fourthly, The Explication of that phraſe Carnal, which might ſeem to provoke them much, As babes in Chriſt. Many profitable points are in this verſe. And firſt from that phraſe, I could not speak to you, Obſerve
Obſerv.That the ignorance and ſinfulneſs of a people, are a just cauſe, why faithfull and wiſe Miniſters of the Word, do not ſometimes preach of the more ſublime and excellent points in Chriſtianity.
Paul deſired not only to lay a good foundation, but alſo to build an excellent ſuperſtruction, but the rudeneſs and ignorance of his hearers reſtrained him: Even as the Husbandman doth not ſow his beſt ſeed, wheat, and the like, becauſe his ground is ſo barren and lean, that it will not bear it. As the Schoolmaſter teacheth not his choiſeſt notions, becauſe the Scholar cannot receive them. See how ſadly Paul complaineth, Heb. 5.12, 13. they were not ſuch who could receive ſtrong meat; therefore he preſſeth them not to reſt alwayes in the firſt principles and elements of Religion, but to be carried on to further perfection. Miniſters are compar'd by Paul to Nurſes, 1 Theſſ. 2.7. if they ſhould give bread and meat to young Infants, this were not to nouriſh them, but to choak them: Our Saviour to this very purpoſe, ſhewing, that beginners are not prepared for lofty and more ſpiritual truths, excellently inſtanceth, in old bottles receiving new wine, Luk. 5.36. which preſently break, not being able to bear the ſtrength of it.
To open the Doctrine, conſider, That in Chriſtianity, and ſo in our preaching, there is a two-fold kind of matter:
1. That which is Fundamental, plain, neceſſary and eaſie, being the firſt principles of Religion, the total ignorance whereof damneth.
2. There are admirable Conſ…quences and Concluſions to be deduced from, and improved out of theſe, unto which the godly are to grow, not reſting in the former▪ but greedily deſiring the later. The fore-named place, Heb. 5.12. evidenceth this; where he tels us of firſt principles, ſuch as every one muſt learn, Repentance from dead works, Faith in God, the Reſurrection of the dead, and eternal Judgment; ſo theſe be principles and foundations, and it is as impoſſible to build up towards Heaven without theſe, as to build an houſe without a foundation. The Apoſtle compareth theſe to milk, and the other to ſtrong meat. Now as it is a ſhame for a child alwayes to ſuck; ſo it is not only a ſhame, but a grievous ſinne, for a people to be capable of nothing but milk. To be children alwayes: And if Paul was ſo offended at it, What cauſe have the Miniſters of God in theſe dayes to burn with zeal, becauſe of the general ignorance upon moſt people? Alas, how many do not ſo much as underſtand the firſt principles? How many have not laid a foundation? We cannot preach to them, no not as babes, much leſſe as grown men, they are even bruitiſh Pagans almoſt for their ignorance in religious things. But of that more hereafter.
This is to ſhew you, That Chriſts ſchool hath many forms, and it is a ſinne and a ſhame to be alwayes in the Alphabet. For further proſecuting the Doctrine, Conſider firſt, How Ignorance doth reſtrain the Miniſters abilities. And
2. How ſinfulneſs, for both theſe are in the Doctrine. And both theſe Paul intends in calling them carnal. Ignorance is an impediment to our preaching, in theſe particulars:
Firſt,In what reſpects Ignorance is an impediment to the Miniſters preaching. The more eminent and ſublime myſteries of the Goſpel about Chriſt and his righteouſneſſe, we cannot ſo frequently preach upon, but theſe things which may be known of God by the natural light of conſcience, and by the works of Creation. There are things known of God, partly by natural light of conſcience, eſpecially if furthered with Education; and things by ſupernatural Revelation, and Authority of the Scripture meerly; ſuch is the whole Doctrine about Chriſt and his Offices. Now this later ſort of matter, which is the marrow and life of all preaching, many of our Congregations, as they now ſtand corrupted with blindneſs and ignorance are not prepared to receive it. For generally people know no more than what may be known of God, by the common principles of reaſon, and what their Parents have taught them by tradition; but for acquaintance with the truths of the Goſpel, which are revealed to us in the Scripture, they have but a glimering about them, if any apprehenſion at all. When Peter had made that Confeſſion of Chriſt, Thou art the Sonne of the living God; Chriſt ſaith, Fleſh and blood had not revealed this to him, Mat. 16.17. Now moſt people have no more knowledge, no more apprehenſion in matters of Religion, than what fleſh and blood revealeth to them. We that are Miniſters, and have occaſion to enquire into the knowledge of people, have cauſe thus to complain. Heb. 5.19. a notable place, Every one that is a babe, is unskilfull in the Word of righteouſneſſe, that is, in the Myſtery of the Goſpel: ſo that to preach much of Chriſt, till people be prepared by knowledge, or fitted by principles for him, is to throw ſeed on the ground before it be plowed.
Secondly, As thoſe ſublime myſteries cannot be often preached on, (though ſometimes we muſt, becauſe we are debtors to the wiſe, as well as the fooliſh, and there are ſpiritual as well as carnal in our Congregations) ſo likewiſe, That growth in knowledge, and increaſe more and more in heavenly light and knowledge, cannot be preſſed where groſſe ignorance is. You ſhall ſee this much preſſed in Scripture, not to reſt in foundations, to grow in knowledge: Yea one main end of the Miniſtry, is to carry us unto a full ſtature in Chriſt, Epheſ. 4 13. Now (alas) how can our Miniſtry be for growth to ſuch, who are not ſo much as babes, who are not yet begotten anew by the Word? Can we expect any increaſe or fruit, when men are not ſo much as plants planted by God? Many Congregations being like Golgotha, places not of dead skuls, but of dead hearts, Oh how ſhort do our people come of the primitive Chriſtians! Theſe very Corinthians, ſee how Paul commends them, 1 Cor. 1.5, 7. Ye are inriched in all utterance and knowledge, and yet he finds faults with them. Alas, the Miniſters of God have farre higher and larger degrees of knowledge and grace to preſs you to, if once the foundation were laid.
Thirdly, There are many choiſe and excellent duties, in the exerciſe whereof a Chriſtian would have much joy, and bring much glory to God; but the ignorance of a people makes the Mixiſter not ſo frequently urge thoſe, becauſe other things muſt be done firſt. The duties are theſe, Let the word of God dwell plentifully in you, teaching and admoniſhing one another, Col. 3 6. And again, Exhort and provoke one another, &c, Heb. 10.14 Thus the Father, he is to make his family like the Church of God, he is to inſtruct thoſe that are under him in the knowledge of the Lord. Husbands they are to be ſuch as can inform their wives, if they doubt of any thing in Religion, Let them ask their husbands at home, ſaith Paul. 1 Cor. 14.35. So families are to ſerve God, as Joſhua and Abraham reſolved, which is by praying to him, and calling upon his Name: How can theſe things be preſſed by a Miniſter upon a people groſly ignorant? How few Parents or Maſters have you that know how to ſerve God in their family? How few Husbands that know how to inform their wives in matter of Religion? And how few Neighbours are able to teach and admoniſh one another out of the Word, whereas the conſtant exerciſe of thoſe duties, would bring admirable glory to God, would be infinite comfort to faithfull Miniſters; but ignorance and dulneſſe hath covered the face of all people? How many Families are there who eat, and drink, and ſwear, and curſe, and go to bed, and riſe like ſo many bruit beaſts, and you can no more expect religious duties from them, than underſtanding and diſcourſe from the worm that crawleth on the ground? Oh that we could once preach to our auditors as ſpiritual in this particular!
Fourthly, The ignorance of a people, reſtraineth the Miniſters of God, that they cannot ſo powerfully preſſe at firſt, the pure and ſincere worſhip of God, and the leaving of all ſuperſtitious and traditional wayes of worſhip, but they muſt by degrees, here a little, and there a little, as they are able to bear it. Thus our Saviour ſhewed in that fore-mentioned place, Luke 5. No man putteth new wine in old bottles; The people were offended, that Chriſt and his Diſciples did not follow that external worſhip, which others did; and he tels them, it is with Auditors and Diſciples, as with bottles, if old, they are not able to bear new and ſpirituous wine. Hence our Saviour told the Diſciples at another time, I have many ohings to tell you, but you cannot hear them now; therefore they were to ſtay at Jeruſalem, till they were indowed with the holy Ghoſt from above. If we ſhould at firſt preſs a people plunged into all ignorance and ſuperſtition to the higheſt and exact worſhip of God, they would judge it madneſſe. Hence our Saviour by degrees, inſtructs the woman of Samaria, who worſhipped ſhe knew not what. And Calvin commends that known counſel of Auſtin to a Biſhop, who deſired his adviſe about Diſcipline, where the ſinne of drunkenneſſe had generally infected all, which was, That he ſhould proceed wiſely and mildly, Monendo magis quam minando, &c. So Cyprian ſaith of himſelf, In remittendis delictis penò ipſe delinquo, yet this muſt not be uſed for ſlothfulneſſe and remiſneſs in Church reformation; For how greatly hath God bleſſed even the endeavours of a few againſt univerſal impiety. Thus much for Ignorance.
What precious truths in Divinity the ſinfulneſſe of a people make them uncapable of.Then the Sinfulneſs of people make them uncapable of many precious truths in Religion. As
Firſt, The Miniſters labour is moſt ſpent in diſcovering the damnable nature of groſſe ſins, taking them off from their bruitiſh beaſtly wayes; and as for ſpiritual ſins, unbelief, diffidence in the promiſes, carnal confidence in themſelves, &c. Theſe they cannot ſo much preſſe againſt, becauſe ſuch Auditors come farre ſhort of civility, and therefore much leſſe reach to piety. Hence, though they can go along with Sermons that urge the leaving of groſſe ſinnes, yet thoſe about Regeneration, and a New creature, they cannot perceive. Thus our Saviour, If I have ſpoken to you earthly things, and ye underſtand xot, how can ye heavenly? John 3.12.
Secondly, To a people living in groſſe ſins, we cannot ſo frequently and gloriouſly preach Jeſus Chriſt in the Offices of a Mediatour. We cannot make it our work to ſet forth the promiſe of the Goſpel in its glory. We cannot preach of joy and peace in believing. We cannot commend the reſting and relying upon Chriſt; for before this be done, men muſt be convinced of the guilt of their particular ſinnes. Thus Paul did to Felix, when deſired to preach of faith in Chriſt. Thus Peter indeavoured to prick the conſciences of thoſe, that murdered Chriſt the life of glory.
Thirdly, The performing of duties in a ſpiritual and gracious manner, ſo as to have communion with God, and to enjoy him. This alſo is too high for ſinfull wicked men, Wiſdome is too high for a fool, ſaith Solomon; and ſo the ſpiritual praying, hearing, enjoying of God in thoſe Ordinances, is a paradox and myſtery to them. What a glorious expreſſion is that, We beholding as in a glaſſe the glory of God, are transformed into his image? 2 Cor. 3.18. but the world hath not received the Spirit of God to know theſe things, as the Apoſtle ſaith in 1 Cor. 2.
Ʋſe. To arouſe and awaken people out of their ignorance and ſinfulneſſe. If Ariſtotle thought a young man no fit Auditor for his Morals, becauſe he was ſubject to unruly affections, how fit can people blind in mind, corrupt in affections, be to receive the truths of God? How great is the labour and grief of a Miniſter to preach to thoſe that are not ſo much as babes in Chriſt? The very Ox and Horſe know the noiſe and command of the Driver, and turn as he would have them, onelyonly man is more unruly and bruitiſh, refuſing to order his ſteps, as he is commanded. How much of the ſtudy, labour, parts, and godlineſſe of a Miniſter may be loſt through the indocibleneſſe of hearers? Though we preach not Latine, yet the matter we preach may be ſo ſpiritual, heavenly, that it may be as untelligible, as an unknown tongue. We would go on to perfection, were not your ſlowneſſe, ſlothfulneſſe an obſtruction. Is not Chriſt, nor the glorious promiſe no more publiſhed? thank we our ſelves for this. To ſuch are the wounds, the blows and the threatnings of the Law, not the imbracements, or love of the Goſpel, belonging.
The ſecond thing obſervable, is the Subject or Matter of the Apoſtles complaint, [Not as ſpiritual, but as carnal;] This is not to be underſtood of all, but of many amongſt them; for he doth acknowledg ſome wiſe and perfect to whom he was a debtor.Carnal. The ſeveral ſignifications it hath in Scripture.
Now you muſt know this word or attribute [carnal] hath ſeveral ſignifications in Scripture; ſometimes it ſignifieth no more, than to partake of the ſame ſtock with us. Thus the Apoſtle cals them carnal Maſters, or Maſters after the fleſh, Epheſ. 6.5. And the Apoſtle makes a diſtinction between being in the fleſh, and walking after the fleſh, 2 Cor. 10.3.
2. He is ſaid to be carnal, that although he hath a great meaſure of grace, and with much ſpiritual fortitude doth conquer ſinne, yet it many times haled him away captive to thoſe reliques and remainders of corruption in him. And this (as I remember) is but in one place, where Paul ſaith, But I am carnal, and ſold under ſin, Rom. 7.14.
3. The moſt frequent application of this word, is to thoſe, who wholly give up themſelves to the luſts of the fleſh, and make proviſion for them. Even as cuſtomary ſins are called the works of the fleſh, Epheſ. 2.3. This is the moſt general uſe of the word, as we uſe it alſo in Engliſh.
4. Carnal is uſed comparatively, for thoſe who are indeed godly, but very weak and infirm, retaining many corruptions, and ſavouring much of the fleſh, though they for the main are godly. And in this ſenſe it is uſed in the Text.
As unto carnal] He uſeth the word [As] for mitigation ſake; and then explains his meaning, calling them babes in Chriſt. Obſerve,
That even among thoſe who are truly, and indeed of the viſible Church of God, there is a vaſt difference, ſome are ſpiritual, ſome are carnal, ſome are men, ſome are babes.
Though God created Adam and Eve in their full perfection, yet he doth not regenerate us into a full ſtature in Chriſt. Though it be the opinion of ſome Divines, That at the Reſurrection, all the godly ſhall riſe in their compleat perfection, children, in that ſtature, they might have grown up unto; yet it is not ſo here; we are ſpiritually begotten babes in Chriſt, and ſo have ſeveral degrees into which we are to grow; yea one Chriſtian may ſo far exceed another both in parts and graces, that one would wonder, that the ſame Heaven ſhould ever receive them at laſt. Yea one Chriſtian in time may exceedingly differ from himſelf: As the Apoſtles, how rude and evil at firſt, but how admirable and wonderfull, when they had received the Spirit from above in a fuller meaſure? Thus as one ſtarre differeth from another in glory; There is a vaſt difference between the Sunne and any of the leſſe ſtarres; ſo it is many times in the viſible Church.
To open this Point, Conſider,
Firſt, That it is a great Diſpute, Who are truly members of the viſible Church? The Papiſts they make all publick and groſſe ſinners to be truly of the Church; even as a wicked or ungodly man may be truly and indeed a Citizen of ſuch a City, and have the Liberties thereof. But the Reformed Divines, they ſay, Groſſe and prophane men are not truly and indeed of the viſible Church, which is a company of ſheep, and not goats. It is that through neglect of Diſcipline and want of godly order, prophane obſtinate men may abide in the Church, who yet are to be caſt out of it. And this is not a ground for any to ſeparate uncharitably and ſinfully from the Church ſo polluted; yet ſuch wicked men continuing amongſt believers, are not internally, but externally, and in appearance only of the Church: Even as a wicked branch, or a dead hand is a part of the body equivocally, it receiveth no life or influence; ſo neither do theſe, though they pray, hear, come to Church, yet they receive no more ſpiritual benefit from Chriſt, then the glaſſe eye doth vital operation from the ſoul. And Bellarmine himſelf doth at laſt acknowledge, That publick and open ſinners, though they be De corpore Eccleſiae, yet they are not De Anima. Happily therefore the Papiſts do not ſo much contradict the Doctrine of the Proteſtants, as themſelves. For Ameſius doth reject that Propoſition, which Bellarmine doth impoſe on us; as if we held internal grace neceſſarily conſtituent of a member of a viſible Church; external profeſſion of faith, and of obedience to Chriſt, is enough to this, though Regeneration be wanting. John ſaid, Some were not of them, though they were amongst them, 1 Joh. 2.19.
Primitive Chriſtians diſtinguiſhed.Secondly, In the primitive times, they had a two-fold diſtinction of thoſe that were in the viſible Society. There were the foreign, ſuch as did take care onelyonly about the body, and things pleaſing to the ſenſe, which is the generality of people minding the neceſſities of the body, and the pleaſures thereof. Theſe are even like bruit beaſts.
2. There were foreign, Animal, or natural men, and thoſe indeed had the natural perfections of the ſoul, learning, parts, morality, and whatſoever in an humane way, would elevate the reaſon of a man.
Laſtly, There were the foreign, the ſpiritual ones, who being ſanctified by the Spirit of God, did all things upon ſpiritual grounds, and to ſpiritual ends.
Though this diſtinction may be allowed in an orthodox ſenſe; yet the Valentinians they made ſuch a diviſion, and by their ſpiritual men meant ſuch, who could not ſinne at all.
But the ſecond and more common diviſion of their hearers, were into the Catechumeni, ſuch who were to be inſtructed and taught the principles of Religion. For they admitted no grown perſon into Church-communion, that were not competently taught the foundations of Religion. Oh how many are amongſt us, though aged and married perſons, that need to be placed in this forme!
2. Poenitentes, the Penitents, of whom there were ſeveral degrees; and ſuch were thoſe, who being Chriſtians in profeſſion, did yet fall into groſſe and ſcandalous ſinnes, ſuch were kept from the Sacrament. They had a diſtinct place in the Church, as not worthy the communion of the reſt. Oh Beloved, in the Apoſtles times, in the primitive times, when there was ſpiritual zeal for the glory of God, a prophane impenitent man was no more owned for one of theirs, than we would own a toad in our diſhes, or a ſwine in our garden. No, not with ſuch an one not to eat, Withdraw from ſuch a man. Caſt him out, ſaith the Apoſtle; and thus for many hundred years after Chriſt. But (alas) we are like ſo many Hoſpitals full of diſeaſed perſons.
The other were thoſe that were initiated and received into their Society, and made partakers of the Sacrament. But
3. The Apoſtle in the Text, he ſpeaks of two degrees onelyonly amongst the godly, the Spiritual, and the Carnal, the men and the babes, even as we ſpeak of the Incipients and Proficients. Now the ſpiritual man is he that hath attained to an higher degree both of knowledge in the underſtanding and ſanctification, in the heart; of ſuch the Apoſtle ſpeaketh, Gal. 6.1 This later is neceſſary. For if a man have never ſuch ſpiritual abilities, if he abound in the knowledge of all myſteries, can preach, pray, and do all things to the raviſhment of the hearer, yet if he be not ſanctified in his heart, he is carnal, and not ſpiritual. Theſe Corinthians are ſaid to abound in all utterance, and they came behind no Church in any gift; yet no Church ſo carnal, and ſo full of the works of the fleſh as this; here were groſſe hereſies, here were diviſions and ſchiſmes among them, and ſeveral groſſe practices; ſo that a ſpiritual people, is not preſently a people of parts, and knowledge, and abilities onelyonly, but of grace and raiſed ſanctification alſo.
Now as there are theſe degrees and differences in the truly godly,What it is to be a ſpiritual man. ſo there are peculiar and proper duties required of them. The ſpiritual man, he is firſt to be charitable and indulgent to thoſe that are weaker, not to deſpiſe and contemne them, for they are thoſe whom Chriſt alſo thought not his blood too dear for. Thus Rom. 14. ſpeaking of the weak and the ſtrong, he bids him, receive the weak, foreign, into his boſome, as it were, with much pity and compaſſion; he is to be the good Samaritan, to pour o…l in his wounds, Gal. 6.1. Ye that are ſpiritual, reſtore ſuch an one with compaſſion▪ as we do rejoynt diſlocated parts of the body. It's farre from the Spirit or Chriſt to contemn thoſe that are weak in parts or graces. Chriſt did not, he would not breake the bruiſed reed, Matth. 12.20. How patient and condeſcend…ng was he to his Diſciples, notwithſtanding all their dulneſſe and corruptions? Therefore that opinion of ſome Anabaptiſts is full of pride and arrogancy, that ſay, The Church ſhould conſiſt of none, but thoſe that are as perfect as Angels As Jacob drove the ſheep great with lamb, with much tenderneſſe and eaſe: So art thou to have great care of thoſe weak Chriſtians, who have burdens upon them, how thou putteſt them beyond their ſtreng…h, and ſo they deſpair.
Secondly, The ſpiritual man is to walk humbly, and to be alwayes in an holy fear and trembling. Their full is moſt grievous, who fall from the pinacle of the Temple. Satans greateſt deſign is againſt the ſpiritual Chriſtians; thoſe that are more eminent than others to throw into the mire; for hereby Religion will have the greater wound and diſhonour. Thus Satan deſired to winnow the Diſciples, Luke 22.31. And, Thou that ſtandeſt, take heed leſt thou fall, 1 Cor. 10.11. And, Gal. 6.1. Thou that are ſpiritual, conſider thy ſelf alſo, that thou mayeſt be tempted. It's wofull, when a Chriſtian of great parts and grace, begins to have any confidence in himſelf, as Peter had; then you will quickly ſee theſe Cedars fall to the ground. Grow therefore in grace, yet keep up fear and trembling.
Thirdly, The ſpiritual man is to conſider, God requireth more of him, than of others, his account will be the m…re terrible. If God hath given thee ten, or five talents, know, where God hath given more, there he w…ll expect more increaſe; See then, how faithfull and fruitfull thou art in thy place? Is thy mouth like a fountain of living water to others? Art thou in thy houſe, in thy neighbourhood, as a tree of life? Do the ſouls of others bleſſe thee for thy teaching, reproving? Yea ſuch are to be great helpers in the Goſpel. Paul gives great commendation of many Chriſtians, men and women, who did much further the ſucceſſe of the Goſpel.
Carnal, or babes deſcribed and counſelled.Then as for the Carnal or Babes, two things belong to them,
Firſt, That they be not dejected, or quite out of hopes, becauſe they are babes. Fathers have naturally tender and dear affections to thoſe children that are moſt infirm and weak. Chriſt had care of the bruiſed reed; he rebuked thoſe that would have kept little children from him, how much rather theſe ſpiritual babes, and the promiſe of pardon, and glory, is made to the leaſt degree of grace? Do not then judge that which is little, nothing at all. The leaſt faith receiveth Chriſt as truly, though not ſo firmly, as the ſtrongeſt. The little pupill in a mans eye, can receive the ſpecies of the great Mountains; And though thou haſt not ſuch graces and parts, as David and Paul, yet thou haſt the ſame God and Chriſt, which they have. Look to it therefore, you that are babes in Chriſt, you are apt to be diſcouraged and dejected: remember the branch doth not bear the root, but the root it, and thou doſt not ſo much lay hold on Chriſt, as Chriſt layes hold on thee. The little child in danger catcheth hold of his father, and its ſafety is not ſo much, that the child holds the father, as the father it. Thy ſafety and happineſſe is not, becauſe thy grace joyns thee to Chriſt, but becauſe his Spirit knits thee to himſelf.
Secondly, Take heed of reſting in low things. To be alwayes weak, to be alwayes carnal doth highly provoke God, and grieve a faithfull Miniſtry, as appeareth by Paul: to grow in grace, and bring forth much fruit, are made neceſſary to our continuance in the ſtate of grace. And if Paul and ſuch Gyants thought themſelves dwarfs, and therefore they preſſed forward, Phil. 3.14. How much rather muſt dwarfs indeed make haſte? Oh ſay, What a proficient might I have been, if I had ſtill purſued forward and forward? If the rich man ſtill increaſing his wealth, is deſirous to adde to his treaſure; how much rather ſhouldſt thou deſire the growth of grace? He that thinks he hath grace enough, never had any grace at all; And the rather we muſt grow, becauſe we hinder our ſelves of the chiefeſt truths, and the choiſeſt conſolations in the Scripture, which are commonly for thoſe that are ſpiritual. But of this enough here.
Ʋſe 1. To confute that proud and arrogant Doctrine, that will have none members of a Church, but who are perfect; and thoſe alſo who arrogate perfection to themſelves. Where can ſuch be found? Muſt they not ſet ladders and climb up themſelves alone to Heaven, as Conſtantine told a Novatian? We are not to encourage the weak in their weakneſſe, much leſſe to comfort the heart of a ſinner; but yet we muſt not expect ſouls free from ſinne here, no more than bodies from pain and diſeaſes. That conſtant prayer, to forgive us our ſins, argueth we have ſpots and blemiſhes in our lives.
Ʋſe 2. Of Inſtruction. If thoſe that are truly godly, yet imperfect, retaining ſome ignorance, and ſome infirmities on them, are ſuch a trouble unto the godly Miniſters; How unſufferable then are ſuch as are altogether carnal? If wheat, becauſe of ſome blemiſh in it, be to be blamed, What then is cockle and plain weeds? If imperfect fruit diſpleaſe the Gardener, What then do brambles and weeds? Oh that you would conſider your ſelves, you who live in the conſtant practice of groſſe ſins, who ſow to the fleſh! What would Paul and the holy Apoſtles, if they were alive, ſay to you? What do you in Chriſts vineyard, who are buſhes and thorns? What do ye in his ſheepfold, who are goats and ſwine? you are a trouble to God, and to his Embaſſadors; no godly man can caſt his eye on you, but with much grief and hearty ſighing. If babes be offenſive, what are monſters and beaſts? Such as theſe are ſpots and blots in our Aſſemblies, a reproach to Chriſtianity, a very burden to the inanimate creatures, and yet no burden to themſelves.