The Scripture Directory for Church Officers and People, Exposition 1 · Verse 4
Verſe 4. For whereas one ſaith, I am of Paul, and another, I am of Apollo, are ye not carnal?
THe Apoſtles ſcope is (as you have heard) to repreſs the pride and contentions that were in the Church of Corinth. And now in this fourth Verſe, he deſcribeth the particular factions and diviſions among them, One ſaith I am of Paul, and another, I am of Apollo. Paul was the firſt Apoſtle that preached the Goſpel to them, who though unskilful in ſpeech as he ſaith, ſpeaking as ſome think only by way of conception, yet was mighty in power through God to them. Apollo he came after Paul, and was more eloquent, and ſo more apt to affect the hearers, this ſome maketh the ground of the faction, but it is firſt diſputed, Whether indeed the Corinthians ſet up theſe eminent perſons as heads of factions? or that he did only by ſuppoſition attribute theſe things to themſelves, as may ſeem ſeem, 1 Cor. 4.6. I ſhall therefore wave that Queſtion, and handle it when I come to conſider theſe diviſions in the heads of them, and whether it be lawful for Chriſtians to name themſelves after the names of any men? whereas then you ſee the Corinthians blamed for ſetting up theſe names, though men of great worth and repute in the Church. I obſerve
Obſerv.That although it's the duty of people to have a great and high eſteem of the Miniſters of the Goſpel, yet they are not ſinfully and inordinately to admire, or reſt meerly upon any mens perſons.
You that are the ſheep of Chriſt, have a great duty required of you, you are to abound in all love and ready ſubmiſſion unto the doctrine of your faithfull Shepherds, and yet alſo, not ſo to admire any perſon, as thereby to be drawn into errours or falſhoods, they may poſſibly maintain. The Apoſtle Jud. 12. makes one great cauſe of the errours theſe men followed he ſpeaks of, that they had mens perſons in admiration; That is, when men love the truth for the perſons ſake, not the perſon for the truths ſake, when men are of ſuch an opinion, or ſuch a faith, becauſe thoſe that they admire are ſo, though they underſtand nothing in it: whereas it is an excellent rule of Tertullian, lib. de preſcript. Non fidem ex perſonis, but perſonas ex fide dignoſcimus. This truth may much heal the diſeaſe of the times, for men beleive much as they affect, and admire, and few have a ſound mind and judgement to diſcerne of things that differ, qui credit quod vult, non quod eſt, cupit errare: but I ſhall ſpeak little of this to this auditory. Two parts there are in the Doctrine.
Firſt, That great and high reſpect is to be ſhewed to the faithfull Miniſters of the Goſpel.
Secondly, Yet this reſpect muſt not degenerate into ſinful admiration, ſo as factiouſly to ſet up one Miniſter againſt another.
Let us conſider the firſt part, and here I ſhall not ſpeak of that temporal reſpect and honour which Gods Word in ſeveral places commands, leſt by captious men we ſhould be thought to plead for our own ſelves; but for that ſpiritual reſpect and entertainment of the Miniſtery, which is for your good not for ours: people are apt to think, if they come to hear us, if they commend our Sermons, that this is for an advantage; No, the powerfull receiveing of divine truths is for their good. The wearied traveller that drinks of the ſpring by the way, doth not benefit the fountain, but advantageth himſelf; now the ſpiritual reſpect or entertainment of the Miniſtery, lieth in theſe particulars.
Wherein the ſpiritual reſpect due to the Miniſters of the Goſpel doth conſiſt.1. Highly to account of the office and the work of the Miniſtery, as being the divine inſtitution and appointment of Chriſt in his Church. Thus the Apoſtle Chap. 4.1. Let a man account of us as the ſtewards of Chriſt. They are the officers ſet up in Chriſts houſe, to give the food of life, and God hath ſet in his Church, paſtors and teachers, 1 Cor. 12.28. and Eph. 4.11. Act. 20.28. The Elders of the Church are ſaid to be made overſeers by God, to feed the Church. So that if any man ſet himſelf againſt the office of the Miniſtery, to ſlight it, or contemne it, he doth immediately oppoſe the inſtitution of Chriſt. God hath ſet it, and wilt thou endeavour to pull it down, ſo that prophane and carnal men who argue againſt it, know not what they talk of, they conſider not the Scripture, nor the Word of God: and if thy heart were not much hardened, thou wouldſt have an awfull reverence and fear of this divine office. Even the very Heathens have exalted the office of their Prieſts that drew nigh to God, and Ariſtotle well obſerveth, that all religion, yea and the notion of the gods themſelves would be vilified, when they that were imployed in that office, were contemned.
2. Your ſpiritual reſpect lieth in the hearing of the Word preached, and the receiving the Word with all gladneſs of heart. Thus Chriſt ſaith, He that heareth you, heareth me, Luk, 10.16. and therefore they are compared to Embaſſadours, that do in Chriſts ſtead entreat you to be reconciled unto God, 2 Cor. 5.20. Indeed prophane and ungodly Miniſters, or erroneus and ſuperſtitious Miniſters, they falſifie their truſt, they alter their embaſſage, and therefore the Scripture compareth them to unſavoury ſalt, that is fit for nothing, but to be caſt on the dunghill: and God ſpeaking of the corrupt Levites ſaith, Mal. 2 3. I will ſpread dung upon your faces: Thus God dealeth with thoſe Miniſters that walk unworthily; but as for thoſe that diligently and faithfully preach the Goſpel, ſuch are to be heard and received withall joy, How beautifull are the feet of thoſe that bring the glad tidings of the Goſpel? Rom. 10.15. and there is nothing that God doth ſo much curſe, as the prophane rejecting of his Word, and Miniſtery. Jeruſalem was quite off, and there was no more remedy left for her, when ſhe refuſed the Prophets riſing early and delivering the meſſage of God to them, 2 Chron. ult. The tree that had often culture and coſt beſtowed upon it, and yet barren, was at laſt to be cut down and burnt in the fire; ſo then as the Miniſters are to pray God would give them an open mouth, ſo you hear alſo, open eares, and open hearts. Shall the advice of the Phyſician for thy body, and the advice of the Lawyer for thy eſtate be accepted, and not the advice of the Miniſter of God for thy ſoul? Hence they are called guides: Now what diſobedience is it, when they would gu…d thee in the way of holineſs, they would lead thee out of the dangerous bogs, and precipices thou ventureſt on, yet thou will not follow? Oh how will this cut thy heart one day? that the Miniſters of God would have guided thee in other wayes, have lead thee to other actions, but thou wouldſt willingly fall in the ditch, even into hell.
3. You are not only to give them reſpectfull hearing, and diligent waiting upon their Miniſtery, but to obey and ſubmit unto that work of the Lord, which they enjoyn …ou out of Gods Word. Therefore twice in one Chapter Heb. 13.17. the Apoſtle calls on them, To obey and ſubmit themſelves to ſuch as watch for their ſouls, and makes one of his Reaſons, this is good for you. Prophane and proud men, they are apt to ſcorn the truths we preach, they will not ſubmit to the doctrine we hold out; but if they did rightly conſider this is good for them, how readily would they obey? If therefore you become our living Sermons, and turn the things you hear into practice, though we ſhall rejoyce in it, yet the advantage will be yours. Oh then take heed how ye refuſe to ſubmit unto thoſe things, that out of Gods Word we enjoyne you! If we urge commandements of men, if we come in our own name, and not in Gods, if the Word of God command not that which we command, then it may be neglected; but when we bring you clear Scripture, and ſay, Thus ſaith the Lord; then how great is your diſobedience? Conſider that Heb. 12.25. The Apoſtle aggravates the ſinne of thoſe that refuſe Chriſt now ſpeaking from heaven, above thoſe that refuſed Moſes. You may ſay, who refuſe Chriſt ſpeaking from heaven? Even ſuch as obey not the Word delivered by the Miniſters of God unto them: How often haſt thou heard, Go away and ſinne no more, curſe no more, ſwear no more? but yet thou haſt not ſubmitted to this.
4. All this hearing, love, and obedience, muſt be to them for the works ſake. This the Apoſtle urgeth, and there is a greater matter in that: Have them in all reſpect for their work ſake, 1 Theſ. 5 13. For many may carry it fair, and reſpect the Miniſters of God for other ends, but it's nothing if it be not for their workes ſake; now their work doth mainly conſiſt in inſtruction, and reproof; and this is very diſtaſtfull and thankleſs to prophane and wicked men: there is nothing men deſire ſo much as to be pleaſed in their ſinnes, that we ſhould heal their wounds ſlightly, ſaying peace, when there is no peace. Now if we dare not do theſe things, but diſcharge our work faithfully, we are had in no reſpect, and that for our very works ſake; ſo that the work of the Miniſtery informing, reproving, and powerfully terrifying for ſinne and wickedneſs, that ought to be eſteemed by you.
5. You ought to ſhew your ſpiritual reſpect and entertainment to the Miniſtery, in avoiding all thoſe evil and wicked wayes, which may grieve and make ſad the hearts of godly Miniſters. When Jeremiah ſaw his people walk ſo diſobediently, he ſaid, His ſoul ſhould mourn in ſecret for them, Jer. 13.17. Did not Chriſt weep over Jeruſalem, becauſe ſhe refuſed the Prophets that were ſent to her. And Paul preſſing beleivers to unity and godlineſs, he uſeth this Argument, Fullfill ye my joy, Phil. 2.2. and again, We live, if ye ſtand faſt, 1 Theſ. 3.8. So that all the impieties and errours that any of you ſhall runne into, are like thornes in the eyes of a godly Miniſter, this will make them give their account with greif, as the Apoſtle ſaith, Heb. 13 17. Oh that theſe wicked actions which greive the Spirit of God, which greive the hearts of godly men, and godly Miniſters, ſhould not alſo greive thee. Now let us conſider, when this reſpect may degenerate into ſinful admiration. And
Wherein our reſpect to the Miniſters of the Goſpel may run out into ſinfull admiration.Firſt, When we ſet up the gifts and perſons of men, ſo as to neglect Chriſt working in and by them. If it be ſo great a ſinne in temporal and outward things, to take of the glory due to God, and attribute it to inſtruments; how much more is this in ſpiritual things? Therefore obſerve the Apoſtle, he to cure this deſeaſe amongſt them, takes them off from inſtruments, and bids them look up to God, What is Paul, and what is Apollo ſaith he, but inſtruments by which ye beleive, and God he only giveth the encreaſe, though others may plant and water; and that is the reaſon ſay ſome, why in the firſt Chapter of this firſt Epiſtle he doth ſo often name Jeſus Chriſt: to take them off from inſtruments, and to look more to him; not that the inſtruments are to be excluded, but God the principal agent is to be owned, and honoured. Reſt not then upon excellent parts and powerfull preaching, for it's God that worketh by theſe.
Secondly, Then men ſinfully admire, when they ſet up the gifts and abilities of one, to the contempt of others. No doubt but God giveth variety of gifts, and ſome are more eminent then other, yet none are ſo to preferre the excellent, as to contemne and diſcourage the weaker. What the Apoſtle ſpeaketh about the ſeveral members of the Church, ſome are more excellent and honourable then others, yet the meaneſt is not to be diſpiſed, is alſo to be done about the ſeveral gifts and parts of Miniſters.
Thirdly, Then men ſinfully admire, when their failings and errours they will follow, and defend. If theſe Corinthians that were for Peter, ſhould have been led aſide, as he did many to Circumciſion, this was their infirmity. In primitive times, Origen a famous and eminent man, proved a great temptation to the Church; for men had rather erre with him, then think the truth with others. Thus among the Sadducees and the Phariſees, whatſoever the grandees of their ſect taught them, though it were that the left hand was the right, yet they thought themſelves bound to beleive it. But of this more hereafter.
Let us make Ʋſes, Firſt of exhortation, to receive the Miniſtery of God, with that ſpiritual respect as you ought to do. The beſt praiſe and love you can have to the Miniſters of God in their work, is to turn all that is preached into practice; there is no ſinne for which God will ſooner be avenged, then this contempt of the Miniſtry: What is a greater contempt, then to be often invited, often exhorted to forſake thy ſinnes, yet to retain them ſtill? You do not deſpiſe or reject men, but God himſelf: God did for many yeares bear with Jeruſalem, and was unwilling to give her up to total deſtruction, till his Prophets were ſlighted and abuſed; then they that would not have Ged rule over them, had the greateſt tyrants, and proudeſt enemies to trample over them. Now there are divers Motives to give this ſpiritual entertainment to the Miniſtery. For
1. They are the Embaſſadours of God, they come from God, Motives to give ſpiritual reſpect to the Miniſtery.and declare his will. Do not thou then harden thy ſelf preſumptuouſly againſt this way of God.
2. The Miniſtery will judge thee at that great day. You muſt give an account of all the pains and labour that hath been taken to reform thee.
3. If you receive the Word, you receive not that alone, but all bleſſings with it. When Obed-Edom hath the Ark, then Gods bleſſings do manifeſtly accompany it.
Ʋſe 2. Of Inſtruction, Why the Devil in all ages hath ſtill ſet himſelf againſt the faithfull Miniſtery? It is becauſe that is the great engine to deſtroy his kingdome. As alſo this may informe us who are his inſtruments in this matter? Even ſuch as feel not the benefit of theſe Ordinances: there is nothing that maketh a man to love the Miniſtery upon good grounds, but the ſpiritual good they receive by it. When theſe Corinthians ſlighted Paul, and doubted about his call, he proveth it by experimental works on them. Conclude it therefore, that all thoſe men who cavil and oppoſe the Miniſtery, they are ſuch who know not what it was to get any ſpiritual good by that office.
For while one ſaith I am of Paul, and another, I am of Apollo, are ye not Carnal?
Theſe words (you have heard) prohibit a ſinfull admiration of any mans perſon, or gifts, though he be an Apoſtle Paul, though he be an eloquent Apollo. More ſpiritual matter this Text will alſo afford; only I muſt firſt anſwer that Queſtion;Queſt. Whether the Corinthians did indeed ſet up theſe eminent godly men as Heads, of Parties; or whether his meaning was, that they ſet up many falſe Apoſtles, and became factious Diſciples to ſuch: only the Apoſtle ſpareth to name them, thinking it wiſdome to do ſo, and inſtanceth in himſelf and other Pillars; teaching them hereby, that if ſuch as were faithfull and godly ought not to be exalted, how much leſs corrupt and falſe Teachers? Some are for the Affirmative, and ſome for the Negative,Anſw. but I think both Expoſitions may well be joyned together. For, the Corinthians (ſome of them) did too much glory in Paul and Apollo, and ſet them up. Otherwiſe; Why ſhould Paul bleſs God ſo much for that Providence, that he had baptized ſo few? For men were apt to ſet up thoſe that baptized them, as if they had been baptized into their name. Therefore, certainly the Corinthians did ſinfully reſt and glory in ſuch as Paul. Wherfore he takes them off, and excellently concludes, Let him that glorieth, glory in the Lord, 1 Cor. 1.13. Thus the firſt Expoſition is true. Then that the other alſo is true, that although Paul inſtanceth in himſelf and others, yet therby meaning other ambitious Teachers that affected Diſciples, appeareth alſo, 1 Cor. 4.6. where he ſaith, He had by a Figure tranſferred thoſe things to himſelf and Apollo, for their ſakes. That is, for their Inſtruction, to teach them, that they muſt not think of Paul and Apollo above what they ſhould (as many of them did) much leſs of falſe ambitious corrupt Teachers, as many others alſo did.
This explained, we may obſerve two more Doctrines.
Obſerv. Of being called by the Names of eminent men in the Church.1. That it is not lawfull for Chriſtians to call themſelves by the Name of any men, though never ſo Eminent, ſo as to build on them.
Chriſt and his Truth, are the foundation we muſt build upon. The Apoſtles indeed, are called the foundations, Rev. 22.14. but they were immediately inſpired; and they were but ſecondary foundations, fundamenta fundata, not fundamemta fundantia, as Divines ſay. So that we are not Believers in Paul, or Peter: We are not the Apoſtles Believers, much leſs the Fathers, or any Doctors and Teachers in the world. That is our Saviours meaning, when he ſaith, Call no man Maſter but Chriſt, Mat 23 8. It is true, this Doctrine is abuſed by ſome, as is to be ſhewed, when I come to ſpeak of thoſe, who ſaid they were of Chriſt, viz. in a ſinfull factious way. They were not for Paul, or Apollo, or any Miniſters; they cryed down all the Miniſtry: They are for Chriſt to teach them immediately. But thus farre the Doctrine is true, we may not be called after any mans name. We are not to ſet up any Perſons or Councils in Chriſts ſtead: We are not to believe in them. Homines non debent aedificari ſuper homines, ſaid Auſtin.
For the opening of this, let us Conſider,
The Names that Chriſtians have been called by.Firſt, The Names that Chriſtians have had in the New Teſtament, and afterwards in the Church. For by wiſe Names, we come to know the nature of things. And
Firſt, Chriſt did often call thoſe that followed him, his Diſciples. Thus, He that would be his Diſciple, muſt hate Father and Mother for his ſake. And when the Apoſtles are ſent out, their Inſtruction is, foreign, make Diſciples. Indeed, there are the ſeventy Diſciples, who were in a Church-Office next the Apoſtles: but every follower of Chriſt, his Doctrine and way, was called a Diſciple; but it is Chriſts Diſciples.Diſciples. They were never called the Apoſtles Diſciples, or any mans Diſciples. And certainly, this doth excellently denote what Chriſtians ſhould do, viz. Take that duty which God from Heaven commanded us concerning Chriſt. Hear him, Mat. 17.5. a Diſciple is not to diſpute, but to believe. A Diſciple is wholly to learn and receive from his Maſter. And oh, how excellent would this be, if every Chriſtian would thus hearken to what Chriſt ſaith! If thou art Chriſts Diſciple, learn of him how to live; how to walk; how to obey. Lean not to thy own underſtanding; Lean not to others; for only Chriſt is Truth.
Believers.Another Name (and that moſt frequent) was Believers. Chriſtians are often called by this title; None more frequent. And this alſo doth difference Chriſtians from all other ſects in the world. All the Philoſophers, they affected to be knowing men, not believing. Averroes by ſcorn, called Chriſtians credentes, Believers: For ſuch as he, affected to know the Cauſes of things, and to inquire in the hidden ſecrets of Nature, counting it a diſgrace to believe upon meer Authority. Thus Julian upbraided Chriſtians with their foreign, believe only. Hence Rom. 1. The preaching of Chriſt, was accounted fooliſhneſs to the Gentiles. They ſought for wiſdome, for ſtrong demonſtrations; but the Apoſtles meerly declaring and preaching ſuch Doctrines, were accounted fooliſh bablers. So that to be a Believer doth denote the captivating of our underſtandings unto the Word of God, and every ſublime thought, or reaſoning that doth exalt it ſelfe. And certainly, if a Chriſtian would think, how much he is to ſubmit his underſtanding to believe the Doctrines of the Scripture, it would much inable him alſo to believe the Promiſes for the Church in general, or in particular for his own ſelf. Faith of aſſent would breed Faith of fideucial adherence. Should it be ſo great a matter to believe, that God will raiſe up the Church, when it hath no help? Or, ſubdue thy corruptions, when thou believeſt greater matters in Doctrine? As the Trinity, That God was made man; the reſurrection of the body. This is an excellent point to be preſſed, though not ſo proper here.
Another Name often attributed to Chriſtians, is, Saints. The Saints at Corinth: and in many places. Oh, the very Name of this title, ſhould ſtrike blaſting and confuſion into man! Art thou a Saint-lyer, a Saint-drunkard, a Saint-Blaſphemer? All that are Chriſtians, ſhould be Saints and Holy. And therefore the Scripture cals them by that Name. Not that all will be holy in a Church, no: There will be tares, as well as Wheat. Nor that we are to depart from a Church where wicked men are not caſt out: Or, that the Sacraments are to be adminiſtred to none, but who are truly godly, though they be free from groſs ſinnes; Theſe things cannot be inferred; only Chriſtians are called to be Saints, and are Saints by Calling, and ſo ſhould be in their lives. Oh, conſider this, you who are prophane Beaſts, and tremble at it!
But the moſt famous and diſtinguiſhing Name of the people of God, is, Chriſtians, They were firſt called ſo at Antioch, ſaith the Scripture, Act. 11.26. Some have queſtioned, whether others did not then put this Name upon them by ſcorn and reproach, becauſe Chriſt was crucified; or whether they themſelves did not voluntarily take upon them this Name, as being a glory and honour to them. I rather think the latter, becauſe it's uſed as a Name of honour. If any man ſuffer as a Chriſtian, (ſaith Peter) 1 Pet. 1.3. Now this title Chriſtian, is of great importance. Many are apt to ſay, As they are a Chriſtian, when there is no reall Chriſtianity in them. For to be a Chriſtian, is as much as to be one anointed: For as Chriſt was ſo called, becauſe annointed with all Graces in an unlimited manner; ſo every Member of Chriſt, is called a Chriſtian, becauſe anointed with Graces. Oh then, thou that glorieſt, in that thou art no Heathen, no Infidel, no Jew, but a Chriſtian; conſider whether this be not a vain boaſt! For is thy prophaneneſs, thy wickedneſs, thy impieties, the anointing of Gods Spirit? So that to have the reall power of Chriſtianity, is a difficult and ſtraight work.
In after times, the title Chriſtian ſtill continued. And although they were ſometimes called Cornelians from Cornelius, Cyrillians from Cyrillus, and Joannitae from John Chryſoſtome, Euſtathiani from Euſtathius; yet they did not own theſe Names. And as Hereſies began to riſe up in many places, ſome teaching one thing, ſome another; the Chriſtian that kept to the true Faith, that was conſtantly and univerſally believed in all the ages of the Church, beginning from Chriſt and the Apoſtles times, was called Catholique, or univerſall; in which ſenſe he ſaid, Chriſtianus mihi nomen, Catholicus cognomen. So that to be a Catholique, was to believe that Faith which had been univerſally taught, firſt by Chriſt and the Apoſtles, afterwards by faithfull men in all ages. And for the Papiſt to call himſelf a Catholique, when the Roman Church hath ſo manifeſtly degenerated from the Apoſtolical and Scripture Doctrine; and for them to make the Roman and the Catholique Church all one; is as abſurd, as if a man ſhould call London, or England, all the world. The Papiſt therefore is no Catholique in a true ſenſe; becauſe he cannot prove his Faith by the Apoſtolical Doctrine in the Scripture: yea, accuſeth the Scripture as inſufficient. And ſome of their learned men have confeſſed, that if they ſhould try thir cauſe by the Scripture meerly, it was gone. I ſhall inſtance in one famous Name,Whence the name Proteſtant came. given to ſuch who truly own Chriſt and his Truths, and that is, Proteſtants. They were called thus, not many years ſince, in Luther's time; whereas the Orthodox had got ſome indulgence for the profeſſion of their true Religion, and pure worſhip. The Popiſh party did importune the Emperour of Germany, to make an Edict at Worms, and afterwards at Spires, That no Religion ſhould be publickly profeſſed and owned but the Roman. The Lutheran Party, both Noblemen and others, made a Solemn Proteſtation againſt that unjuſt Decree, and ever ſince all that reformed from Popery, have been called Proteſtants. So that all thoſe, who have a compliance with Popery, that admire their way in their heart, or act by their principles, cannot truly be called Proteſtants. Thus you have heard the chief names by which Chriſtians are called, And ſtill after no mans name. And whereas Papiſts call us Lutherans, Calviniſts, &c. we indeed own Luther and Calvin, and ſuch men for worthy and famous inſtruments of Gods glory in their time; but it is their calumny to call us after their Names. It is true, a man by way of difference or diſtinction, he may ſay a Lutheran and Calviniſt, to denote ſome peculiar opinion; but to own any man, as an Author of our Faith, or the foundation of Religion, is not conſiſtent with true Chriſtianity.
There are pregnant Reaſons for this:
Firſt, Becauſe as our faith in regard of the efficient cauſe is the gift of God, ſo the object and motive of it, muſt be Gods authori…y, becauſe he ſpeaks and revealeth ſuch things. Humane faith is, becauſe a man ſa…h ſuch a thing; divine faith, becauſe God ſaith ſo. Now ſee how carefull the Apoſtle was, that the Churches faith ſhould not be in humane wiſdome, but in the mighty power of God. And ſo the Theſſalonians received it, not as the word of man, but as the word of God, 1 Theſſ. 2.13. The Apoſtle ſaith, They had not dominion of their faith, 2 Cor. 1.24. They were not able to make any Articles of Faith neceſſary to be believed. You ſee then, none may be called after men; we are not their Diſciples, their believers; for that which reſteth on men is but an humane faith, and we ought to have a divine faith. Men indeed may be inſtruments to propound the things to be believed, but the motive is a divine teſtimony, becauſe God ſaith ſo. Solomon by his wiſdome declared, to which woman the childe belonged to, but he did not cauſe the affections of the mother to the child: So faithfull Officers of the Church may declare the truth of God, but they cannot work faith in thee.
Secondly, Therefore we may not be called after men, to build on them, becauſe we are not baptized into any mans name; and we are onelyonly to profeſſe thoſe, in whoſe name we are baptized into? 1 Cor. 1.13. Paul doth powerfully urge this Argument, why they might not ſay, they were of Paul, becauſe they were not baptized into the name of Paul. So then his Diſciple thou art, and his badge thou onelyonly art to wear, in whoſe name thou wert baptized; and that is not into the name of a man, but the Name of the Father, Son and holy Ghoſt.
Thirdly, The Apoſtle preſſeth another Argument; Was Paul crucified for you? Did Paul die for you, 1 Cor. 1.13. His meaning is, In him onelyonly we are to believe, who is able to make our reconciliation with God, who hath wrought our Redemption for us. And therefore it's a very high ſinne to build your faith on a man; It's to make him a Saviour, it's to put him in Chriſts room.
Fourthly, Our Apoſtle urgeth a further Argument in the ſame Chapter, He that glorieth, let him glory in the Lord: And Chriſt is made unto us Wiſdome. So all boaſting in men is to be excluded, as well as boaſting in works. Oh but what is the cauſe of ſo many errors, of ſo many diviſions! It's from boaſting in men, ſuch a man, and ſuch a man; and by this meanes the glory due to God is taken away.
Fifthly, The Scripture makes it a great ſinne in matters of Religion, and the worſhip of God, to be ſervants of men, 1 Cor. 7.23. Now what is it to be a ſervant of men? when, as bruit beaſts, we are wholly led at the command of others; believe what they bid us believe; worſhip with ſuch worſhip as they command; yet this hath been an univerſal ſinne in all ages of the Church. Men nuzzled in ignorance and pleaſing themſelves in their folly, have without any judgement or information from Gods Word taken ſuch a Religion, and followed ſuch a Worſhip, as hath been impoſed upon them. Hence they have been ſometimes of one Religion, and ſometimes of another, becauſe they have been ſervants to men, and not Diſciples of Chriſt. Malunt credere, quam judicare. Thus they offer an Aſſe for a ſacrifice.
Sixthly, The Miniſters of God, though never ſo eminent, have been afraid of this, they have prohibited ſuch reſtings upon them. But of this in another Doctrine, viz. That it's the property of godly Miniſters, not to bring men to themſelves, but to Chriſt.
Several Uſes may be made. As
Firſt, That a Papiſt as a Papiſt, following the principles of Popery and going no further, hath but an humane blind faith. They are ſo of the Pope, and bound to his Determinations, that all their Religion is built upon his Deciſion. One of their learnedſt Rabbies Valentia, brings in a private Man, conſulting what Religion he ſhould chuſe and he argueth, That if he be a Proteſtant, then he muſt reade the Bible, and other Authours; and (ſaith he) I have not time to do that. Therefore I will be of the Popiſh Religion, for it's but believing as the Church, and as the Pope believeth. Now (ſaith the Jeſuite) God will at the Day of Judgement crown this man with glory for believing ſo, yea he merits by believing ſo. Now, how contrary is this to Scripture, which bids us, Search the Scriptures, Try the Spirits; Not think of man above what is meet? So that their Faith is an humane Faith, their Religion an humane Religion, believed for mans ſake. And that is the reaſon, why the people of the greateſt ignorance are moſt taken with it, for it commends ignorance, and pleaſeth the vulgar fancy with a gorgeous worſhip.
Ʋſe 2. To bewaile the great ignorance and blindneſſe that is even in moſt Proteſtants. For how few are there that believe this Religion upon judgment, and ſearching the Scriptures, upon knowledge and faith of the Word, but they were brought up in it, and the Lawes of the Land command it? Oh conſider, if God would not have a Sacrifice without eyes, no more will he have a Faith, and a Religion without eyes! What Jeremiah can make Lamentations equal to this groſſe ignorance, that covers the face of all Congregations? You have no more than an humane Faith, and an humane Religion or Worſhip of God.
Ʋſe 3. To bleſſe God for the Inſtruments of Faith, and the Miniſters of grace; but ſtill to reſt in God for all benefit and fruit by their labours. It may be the Miniſtry hath been no more efficacious, no more lively and profitable to thee, becauſe thou haſt not owned God in it, as thou ſhouldeſt. It is God that openeth the eyes, it's God that openeth the ears, and the hearts of men: Therefore look up to him.
For while one ſaith, I am of Paul, and another, I am of Apollo, are ye not carnal?
What great uſe the Devil makes of the names and eſteem of men.The diviſions here reproved in the Text, have afforded us profitable Obſervations, and yet we have not finiſhed all. We come to a third; Obſerve the devils ſubtilty, and emnity, to the good and glory of Gods Church: how many engines he uſeth ſometimes he ſtirres up falſe Apoſtles, who by their venemous doctrine may impoiſon the fountaines where all ſhould drink; and if that will not do, then he labours to overthrow the Church, by the repute and names of eminent teachers; if the wickedneſs and malice of ungodly teachers do not hurt, then the affected admiration of thoſe that are true and godly, ſhall bring about his end. Nero was a man that envied and hated other mens excellencies, and therefore at his Court, when any had a mind to undoe another, they would praiſe him, which made Tacitus ſay, Peſſimum genus, inimicorum laudantium. And thus the Devil ſtirring up Diſciples fondly and ſinfully to praiſe eminent perſons, wrought the ſame deſtruction, as he would have done by open hoſtility and perſecution. If he cannot by ſuch Heretiques as Hymeneus and Philetus, by open doctrine draw off from Chriſt, then he will by ſecret applauſe and admiration, make them ſo reſt upon Paul and Peter, that Chriſt ſhall not be eied as the author of all faith, and ſucceſs by the Miniſtery. And Auſtin's obſervation is remarkable, Quamvis non per impiorum ſed ſanctorum nomina, tamen impia agebant Schiſmata. Although they did not advance the names and perſons of wicked men, but of holy and eminent men, yet by theſe names of holy men, they made unholy and wicked diviſions. Obſerve
That when the Devil cannot hurt the Church by a prophane and ſinfull Miniſtery, then he labours to deſtroy it by abuſing the names and eſteem of thoſe who are truly holy and eminent.
The Devil hath his methods, Eph. 6.11. and he is the old Dragon for cruelty and craft; ſometimes he is compared to a Lion roaring, and that is in times of perſecution; ſometimes to a glittering and curious Serpent, and that is in ſubtle pretences and colours. Now Bernard ſaid, Timeo Serpentem magis quam leonem rugientem: yea he is ſaid to have his depths, Rev. 2.24. his ſecrets, and myſteries of his ſtate of darkneſs; and as they ſay of ſome witchery, that it comes by praiſing: Hence that phraſe praefiſciſne loquor, when we are about to praiſe any, ſo the Devil when he cannot deſtroy ſouls by ſtirring up wicked inſtruments, he will endeavour that men ſhould think of good inſtruments more then they ought.What is the common and moſt notorious way of Satans doing hurt to the Church of God? 1. By corrupting the lives and converſations of the Miniſtry.
To open this, Firſt take notice, What is the common and moſt notorious way of Satans doing hurt to the Church of God, by the Miniſters and Officers in the Church, And this way he would alwayes take, if he could.
The firſt is by corrupting the lives and converſations of the Miniſtery, making them prophane and ſcandalous, by which means all Religion comes to be abhorred. Thus Hophnes and Phinehas Elyes ſonnes, becauſe of their tyrannical violence and uncleanneſs, it's ſaid the people abhorred the ſacrifice of the Lord, 1 Sam. 2.14. So that a prophane Miniſter is like a poiſoned fountain, where all muſt drink; he doth not only damne his own ſoul, but draweth others to hell with him. Thus in the Old Teſtament, the corruption of the whole Church did in a great meaſure ariſe from the prophaneſs of the Prieſts. Hence in the New Teſtament it's ſo carefully required in a Miniſter, that he be blameleſs, a lover of good men, Tit. 1.7.not given to any groſſe ſinne: ſo that the Devil cannot have more ſervice done him, nor deſtroy the kingdome of Chriſt more, then by the ſcandalous and prophane lives of Miniſters; this hardens the people, this makes them contemne exhortations: whereas let a Miniſter walk holily, though their love to luſts will make them hate them, yet in their conſciences they cannot but fear and reverence them, as Herod did John Baptiſt, becauſe he was a juſt man, Mark 6.20
Secondly, If he cannot hurt the Church this way, then by raiſing up Miniſters full of ſuperſtition, and doting upon unwritten traditions, and bringing in a will-worſhip, 2. By raiſing up Miniſters full of ſuperſtition, and doting upon traditions.where there is no rule or warrant. [One man though learned is not able to maintain his new notion of foreign, will-worſhip, as if it were in a good ſenſe, againſt the general ſenſe of many others; and this doth exceedingly pleaſe ignorant people. What oppoſition did Paul find by ſuch, that taught taſt not, touch not, that brought in worſhipping of Angels, and left Chriſt the Head? and all this was done under a colour of wiſdome and humility, Col. 2.23. Even as in Popery ſtill they urge we muſt have the Saints and Angels Mediators to God for us; for is it fit, ſay they, an inferiour perſon ſhould go into the preſence of a great King, without the favourite? Thus the Heathens argued of old, and thus the Papiſts; now theſe things carry a ſhew of humility, and ſo thoſe thouſands of ſuperſtitious ceremonies and wayes of worſhip that have been brought into the Church, they come under the name of zeal and devotion; but obſerve the Scripture, you ſhall ſee Baptiſme, the Lords Supper, when purely adminiſtred although in a grave and holy way, yet in ſuch ſimplicity and plainneſs, that there is not the leaſt mention of the leaſt ceremony or traditional worſhip that afterwards was introduced; and this the Apoſtle meant when he ſaid, He was afraid leſt the Serpent ſhould beguile them from the ſimplicity of the Goſpel of Chriſt, 1 Cor. 11.3. Oh that is a worthy place! there is a ſimplicity in the Doctrine, Worſhip, and life of the Goſpel, and your minds are eaſily corrupted from this.
Thirdly, If the Devil cannot yet ſcatter this little flock of Chriſt, 3. By raiſing up all the power civil and eccleſiaſtical againſt the Church.then he raiſeth up all the power civil and eccleſiaſtical againſt it that he can. Thus they were the builders (Church-officers) that refuſed Chriſt, Mat. 21.42. Obſerve, and you ſhall ſee the greateſt perſecutors of Chriſt and the Apoſtles were the Prieſts, a Councel of them was called, they were alwayes combining to put them to death; ſo that a corrupt ſuperſtitious Miniſtery hath alwayes been the greateſt enemies to Reformation and god…ineſs: Heu Domine qui ſunt in Eccleſiâ primi, ſunt imperſecutione primi! And therefore at our firſt Reformation, the Proteſtants d…d truly affirm there could never be any Reformation, unleſs they firſt began with the Court of Rome, and the corrupt Clergy. Sigyſmund the Emperour ſaid to one counſelling to begin the Reformation à Minoritis, yea ſaith he à Majoritis. The Sunne in an Eclipſe makes great corruptive alterations in ſublunary things, was the tradition; and ſo a corrupted Miniſtery cannot but oppoſe and ſet againſt all thoſe, that diſcover and reprove their abominations, and thereby are deſtructive to the ſouls of their followers. Now with theſe venomed arrowes hath the Devil for the moſt part ſhot into the bowels of the Church. But if he cannot do thus, yet there will be a godly faithfull Miniſtery, maugre all his malice.
Fourthly, Then he ſteereth the clean contrary; He will ſee how he can deſtroy mens ſoules, by cauſing men to give them too much honour. 4. By cauſing men to give them too much honour.Even as Nehemiah's enemies that did oppoſe and do all they could, to hinder the building of the Temple; when they could no longer prevail by open violence, then they proffered to build with them. You have a notable Hiſtory, Act. 19.13, 14. of vagabond Jewes that were conjurers, who took upon them to adjure by the name of Jeſus. Thus you ſee the Devil, when he could no longer work in his own name, he works in Chriſts name; And therefore Paul ſaith, He transformeth himſelf into an Angel of light, 2 Cor. 11.14. Now he cannot do that better, then by abuſing the repute of thoſe that are eminent godly Teachers.
How the devil hurts the Church by godly men. 1. When he tempts them away into any errour.Let us conſider, How many wayes even by godly eminent men, he may hurt the Church? And
Firſt, When he doth tempt and draw them away into any errour or falſhood, than their example draweth many after them. The godlineſſe and learning they have, makes a way for an univerſal reviving of their falſhoods. We ſee this in Peter, when he, out of fear, complied too much with the Jews, confirming them in their ſuperſtition; it's ſaid, He compelled others to live as Jews, Gal. 2.14. How did he compell them? He did not threaten and uſe violence, as Paul compelled Chriſtians to blaſpheme; but his example meerly was ſo potent, none dared do otherwiſe than Peter, a Pillar of the Church; yea, Inſomuch that Barnabas alſo was led aſide by this diſſimulation. So that the Devil, if he can no longer by the Chief-prieſt indanger the Church, he will by the errours of one of the chief Apoſtles. We might clear this in after ages by ſeveral inſtances, eſpecially Origen, a man ſo famous for godlineſſe, learning, and ſuffering for the faith of Chriſt, that men thought it ſafer to erre with Origen, than be in the truth with others. What a great temptation did he prove to the Church? as Lyrinenſis doth excellently amplifie it? He could do more hurt by one Origen, than by many Marcionites or Manichees.
2. Evil practic….Secondly, If he cannot corrupt their minds, then he tempts eminent inſtruments in the Church to ſome failing in their lives, to ſome unjuſtifiable practices, that ſo their whole Doctrine may be condemned. How circumſpectly and warily did Paul walk, that the enemies of the Goſpel might not have wherewith to blaſpheme? Therefore our Saviour ſaid, The Devil had deſired to winnow the Apoſtles, Luke 22.31. In winnowing there is the purging of the wheat, and the driving away of the chaff. Now the Devil hoped for the later, to find them but chaff; as he thought by his temptations to make it appear, Job was but an hypocrite, and ſerved God only for carnal ends. And thus the Devil he labours to ſtirre up fleſh and bloud in them; as it was wofull in Peter to deny his Maſter, whereby prophane perſons might ſay, who would care what Peter ſaith, he in danger will lie and forſwear his own Maſter? Eſpecially Judas was a fit inſtrument for him, he uſed him, to bring about the death of Chriſt; ſo that Judas did as much hurt, as all the Prieſts; for he was one of Chriſts followers, knew his way, and for him to become Satans inſtrument, this made much for the kingdome of Satan. Not that Judas was once truly godly, as ſome plead alate, thereby proving the Apoſtaſie of the Saints; but in eſteem and appearance he was for a while (at leaſt) reputed of as a Saint.
3. Setting them up too high.Thirdly, If he can neither corrupt their judgements or practices, then he ſets them up too high, he maketh men in Chriſts room. And this the Apoſtle doth ſo much argue againſt, They have nothing but what they receive, they are but inſtruments; ſo as Paul ſpake in another caſe, viz. of miracles, asking the people, Why do ye look upon us, as if we by our own power had done this wonder? The ſame may be applied to all miniſterial ſucceſſe. It's not Paul, or Apollo doth enlighten the mind, doth convert the heart. See how much hurt the Devil doth the Church, by the name of theſe inſtanced in; One ſaith, I am of Cephas, that is, of Peter. Now the name and repute of Peter, is that upon which all Popery is built. They are the Succeſſours of Peter; It's the Patrimony of Peter; They made him an Univerſal Head, ſuperiour to all other Apoſtles. For the Fathers alſo; it's true, many of them were of eminent parts and gifts, yet all of them had their errours: But how much hurt hath been done to the Church, by ſetting them up as a Rule, or infallible Judgers and Interpreters? Therefore Auſtin, good man (as it were) fore-ſeeing this, diſclaimeth it, and ſaith, He would have none read his, or other mens books, ſo as the Canonical Scriptures, Soli Scripturae fides, caeteris judicium. Luther was afraid to leave any of his Works behind him, leſt they ſhould draw men off from Scripture. Thus the godly have been afraid with Paul, leſt any ſhould idolize them. We reade of a Diſpute that the Arch-angel, and the Devil had about Moſes his body. Some think it was this, though other Interpretations are given; God, we know, did wonderfully hide Moſes his body, when he was dead, from the Iſraelites, and the Devil would have it known and buried, that ſo it might have been adored afterwards, as in Popery. What adoration? what invocation, and divine worſhip is given unto ſome Saints, and to ſome that were no Saints, but canonized by the Pope?
2. The Devil worketh miſchief to the Church, even by the repute of good men, when ſuch opinions and doctrines are attributed to them, as they never owned. For as the Devil hath brought in his ſuperſtitions by pretended places of Scripture; hence he wre…ed Scripture, when he tempted Chriſt; ſo alſo he uſeth the names of eminent inſtruments of God, to countenance falſhoods. Thus Paul writing to the Theſſalonians, 2 Theſſ 2.3. bids them, Not be troubled, as by letter, or epiſtle from him, as if the day of judgement were at hand. It ſeemeth there were ſome, that taught in thoſe dayes, that the day of judgement was immediately approaching, and this did much trouble the godly: for they believed it, and why did they believe it? Some pretended it was Pauls judgement, they had a letter, and an epiſtle from him to this purpoſe. Here, you ſee, even in thoſe dayes, men to propaga… or countenance their falſhoods, would abuſe eminent men, and ſo moſt of the Ancients have many ſpurious and counterfeit Tractates go under their name, as Ignatius and Clemens; and why ſo? but that under this pretence many ſuperſtitious cuſtomes might be pleaded for. Yea, there is a Book, called Enochs Prophecie, and Barnabas his Goſpel, and many ſuch, pretended to be written by thoſe that had divine inſpirations, and all are this grand Impoſtors.
Laſtly, The Devil brings hurt by good mens name, when he ſ…weth diſcord and diſſentions among them. This makes the common enemy triumph: Oh (ſay the Papiſts) if you Proteſtants have the Spirit, why are there ſo many Sects? Why doth the Lutherans ſpirit, and Calviniſts diſagree? Now although we might better retort on them, Why have there been ſeveral Popes, who have all ſaid, they determined infallibly, and yet have condemned one anothers Canons? And could this be by the ſame ſpirit? Yet the anſwer is plain in the Parable, when it was asked, How came thoſe tares, ſeeing the Maſter had ſown good ſeed? The anſwer was, The envious one hath ſowed them, Mat. 13.
I might give Reaſons for this. As
Firſt, The inſatiable malice of the Devil againſt the Church of God. He alwayes envieth the peace, the good order and Ordinances of the Church; and therefore, when he could no longer raiſe up bloudy perſecutions againſt the Church (for Conſtantine was turned Chriſtian) then it was divided and miſerably rent with hereſies. So that the Church hath alwayes been like Noahs Ark on the waters floating up and down.
Secondly, The very name of Religion and piety hath ſuch authority upon mens conſciences, that the greateſt enemies of godlineſſe have alwayes pretended to it. If the Phariſees perſecute Chriſt, Oh (they ſay) it's for his blaſphemies, he will not keep the Sabbath, and becauſe he ſaid, he was the Sonne of God. This doth mightily juſtifie Piety and Religion, that all men are fain to uſe the name of this for what they do.
Ʋſe of Exhortation. Take heed of two extreams, either a prophane delight in wicked, diſſolute Miniſters, ſuch who will never trouble thy conſcience, reprove thy ſins: Or the other extream of minding godly inſtruments, ſo is not to look up to God. The former is a general ſinne. For what people are there that would not have Miniſters like themſelves, looſe, diſſolute, as they are? Thus God of old complained of the wickedneſſe of Prieſts, and the people love to have it ſo. Oh that is too much! Give them one that is not ſo ſtrict, that will do as they do. Oh wretched men, that think it not enough to be ungodly themſelves, but they would thoſe alſo who are to be guides to them; in the ſame manner; people will be deceived, and who can help it? They will have thoſe that ſhall ſpeak peace to them, give them comfort, when yet the Lord hath commanded them to make the hearts of ſuch ſad.