An Expository Comment on 2 Corinthians 1

SERM. I.

I N this Chapter is considerable, the Preface, and the main Substantial Matter treated of.

In the Preface we may take notice of the Inscription, and the Salutation.

In the Inscription are these parts:

1. The Efficient instrumental Cause of the Epistle, described by his Name, and by his Office. His name Paul: His Office an Apostle.

This is further amplified:

1. From the Author of his Office, Jesus Christ, Jesus, because of the Beneficium conveyed to us by him; Christ, because of the Officium undertaken by him.

2. From the Manner how, or impulsive Cause; By the will of God.

In the Inscription there is also mention of a Companion or Person, conjoined with Paul, not to dictate this Epistle, but as an approver of it, who is described from his name, Timothy; and from his relation, a Brother.

In the next place, we have the Subject to whom this Epistle is directed, and that is either more special, the Church of God, described by its local situation (at Corinth.) Or else more generally, with the place where they live, All the Saints which are in all Achaia.

The Verse divided into these parts, will afford several Observations. And

1. Let us consider the Author instrumental (for the Spirit of God is the principal) described by his name Paul; and in that briefly consider his Name, and his Person what he was. His name is Paul, so constantly in his Epistles, but in the History of his life in the Acts of the Apostles, he was constantly called Saul, till Chap. 13. In the Greek 〈 in non-Latin alphabet 〉 and sometimes 〈 in non-Latin alphabet 〉 . Now concerning his name, the conjectures of learned men are divers. Beza thinketh Saul and Paul to be the same name with a different dialect. Others say, he had two names, and they are different. Chrysostom thinketh Christ did in an immediate manner give him this name, thereby making Paul his servant in a peculiar manner; Imposition of names being a demonstration of dominion. Thus he altered Abraham's and Jacob's names. Others they say, it was in an human way he was named Paul, either because of the conversion of Sergius Paulus, mentioned Acts 13. the Proconsul, who out of endeared affection to Paul, would have him called by his name; or as Austin thinketh, Paul assumed it himself, as signifying one that is little, to show his modesty, he calling himself the least of all the Apostles. But Sc • ligers conjecture seemeth most probable, That when the Jews were brought in subjection to the Romans, they had commonly two names, one of their own Nation, and another Roman, to ingratiate themselves, and also for more familiar converse; and therefore Saul is not called Paul, till upon the setting him apart to preach unto the Gentiles. But this is not so great a matter, as the consideration of his person, and his life what he was, and by the history of his life, which he himself also makes often mention of; he was a cruel and bloody persecutor of the Church of Christ, being mad against the Saints, and haling them before the high Priest, never satisfying his wolvish disposition against the sheep of Christ: At last he is converted in a miraculous and wonderful way, and of a persecutor made an eminent Apostle of Jesus Christ. So that we may with greater wonder say, Is Paul amongst the Apostles? then they did once, Is Saul amongst the Prophets? Here is a wolf made a lamb, a vulture become a dove, a Bramble made a Mirtle-tree. This work of God's grace in making such a change upon Paul, may justly be esteemed as wonderful a work, as those miracles that were wrought upon men's bodies, though it were the resurrection from the dead. Observe,

That God may and doth sometimes take of the greatest sinners, and make them eminent instruments of his glory.

The worst of men sometimes his grace maketh to be the best of men; we need go no further than these very Corinthians to whom Paul writeth, Acts 18. God tells Paul, He had much people in that City, and yet of all the places in the world, you would think the preaching of the Gospel would never have done good there; but God even in this wilderness, did make to himself a pleasant garden. Paul might have wrote this, Paul once the greatest of sinners, to the Corinthians the greatest of sinners.

To open this, let us take notice of Paul his sins, his work of grace, and his serviceableness after his conversion.

For his sins, how great they were he himself doth aggravate them sufficiently; insomuch that he saith, he was the chiefest of all sinners, 1 Tim. 1. 15. In what sense Paul could say this truly is disputed; for it's plain, he was not a greater sinner, than such who sinned the sin against the holy Ghost. Some therefore restrain it to converted sinners, as if Paul meant, he was the greatest sinner that ever was converted. Others understand it thus, that he was in the number of the greatest one of the chiefest, and that seemeth most genuine. He was a blasphemer, a persecutor; the blood, sighs and groans of many Christians would witness against him. And although he saith, he did this in ignorance, yet that did not excuse him; for he confesseth himself a blasphemer, and a persecutor for all that: for this ignorance was vincible, it was affected and willful, he had means to the contrary. Behold then here a worse sinner than Mary Magdalene, out of whom seven Devils were cast, for her sins were carnal and bodily, but Paul 's sins were spiritual, and seated principally in his soul, so that as the Devils are spiritual wickednesses, thus was Paul; and because he was thus corrupted in his spirit, his disease was the more incurable. For, If the eye be dark, how great is that darkness? The profane gross sinner, he is easily convinced, he is presently apprehensive of his evil; but where sinfulness hath possessed the vital parts of the soul, the mind and the heart, what hope can remain for such an one? This made our Savior say, The Publicans and Harlots entered the Kingdom of Heaven above the Pharisees. Now Paul he was a Pharisee, and most zealous above others for the tradition of his fathers, and therefore thought his wild zeal to be true love to God. A man then so great a sinner, and yet so self-confident, that he had all the disadvantages in the world, yet is converted, and that when he had for some while lived in such a way, being habituated and rooted in it. For, as some think, he was converted about the thirtieth year of his age.

2. The work of grace was admirable and wonderful. Twice the Apostle himself relateth it, while he was in the way, breathing out threatenings to the Church of God, even in this his wicked posture, He was stricken to the ground, and a glorious light shone round about him. That as they say of some lightning, it melteth the sword; while it doth not hurt the scabbard at all: Thus Paul 's body not being any way hurt in this miraculous Vision, his soul was wonderfully melted and changed, insomuch that he crieth out, Lord, what wilt thou have me to do? This instance of Paul 's conversion is an hammer to beat down the Arminian Doctrine: here they labor and sweat to give a clear answer. Some of them confess, that Paul was peremptorily elected, and that we are not to judge of men's ordinary conversion, by that which was extraordinary. Indeed we grant, that many things were wonderful and extraordinary in Paul 's conversion. It is not for men now to expect such a Vision and voice from Heaven immediately speaking to them; but this we urge, That if God could do thus on Paul 's heart, insuperably and irresistibly working on it, making it of unwilling, willing, and yet not the natural liberty of Paul 's will destroyed, then God may still demonstrate the same efficacy of grace, and yet man in conversion not be turned into a stock or stone, as they charge the Orthodox. As Paul then had been a sinner above measure, so he had also grace exceeding gracious in an overflowing manner to him. Therefore how frequently and joyfully doth Paul speak of the riches of grace, and God's unspeakable grace to him, always debasing himself, as the greatest of sinners, and the least of all Saints, not worthy to be called an Apostle, and magnifying grace always running out like the Sea, when he comes to speak of Christ and grace.

In the third place, His serviceableness, that was as wonderful, I labored more than they. The Heathens Hercules is not comparable to him. To read how much he did, and how much he suffered for Christ, may make us stand amazed, yet still he saith, Not I, but the grace of God, 1 Cor. 15. 10. Chrysostom doth infinitely expatiate upon all occasions in the praise of Paul, but Paul himself was like Moses, whose face shined gloriously, but he did not know it. And thus Paul, though above all others in doing and suffering for Christ, yet accounts of himself as nothing, and gives all to the grace of God; as none preached more than he did, so none wrote more Epistles than he did; he took care of all the Churches. Thus he, who formerly did his utmost to root out the Church of God, is now as zealous and active to establish and propagate it. So that you see three wonderful things in Paul, his sin, his conversion, and his godly life afterwards.

In the next place, let us consider what Reasons there may be, why God will choose such great sinners out of their high impieties, especially to be Apostles and Officers in the Church of God, seeing that the Scripture in those qualifications for an Elder, requireth, That he be without blame, and one of a good report, 1 Tim. 3. 5. Therefore in the Apostles, who were the chief Officers, called by the Ancient, Otuli Dei, Sedes Christi, and Oculi Ecclesiae, this was much more to be expected. But there are these Reasons may be given.

First, Hereby the power and strength of God is made evident. If men of civility only, and of ingenuous principles were brought home to Christ, it might be thought something of men did promote our salvation; but when there is a direct and violent opposition in a man's ways, yet to become converted and obedient, this may make us acknowledge with Paul, The exceeding greatness of his power to us who believe, Ephes. 1. 19. And if (setting aside some extraordinary circumstances) there is the same kind of power seen in every man's conversion, that was in Paul's; then it's plain, that God doth not only use moral suasions, as Arminians would have it, but also efficacious operations. So that we may bless God for this president of Paul 's conversion; we may all by that see, what is done in the heart of every man, when turned to God. We do justly admire the power of God in Creation, and in all the wonderful deliverances the Church hath; but the power of God upon men's hearts, making them to love and delight in those things, which formerly they hated; This may make us to sing Psalms in the admiration of God's great power about the new creation, as well as the old creation of the world.

Secondly, As God's Power is hereby evidenced, so also his Wisdom; and that in a twofold respect:

1. Converting Paul at that very time, when he was in the height of his spirit, acting with the greatest violence against Christ. This season was most admirable; for hereby it did plainly appear, That it was not of Paul that willed, or runned, but of God's good pleasure. Hence Ephes. 1. Paul speaking of God's predestination, doth over and over again resolve all into his good pleasure, and that he doth all things according to the goodness of his will. What then will become of that vocatio congrua, so much boasted of by some, as if men were converted, because God did fore-see, that if they were put into such a condition with such circumstances, then they would readily consent to God's Call? But was Paul 's conversion accompanied with a vocatio congrua? Did God stay till he had a fit bait or snare to catch Paul in? Now all was here the clean contrary, Paul was never in higher opposition against God; never were the doors of his heart more fastened up with iron-bars than at this time; and then, and never till then doth God convert him. That as it is with God's Church, he never helps till all things be desperate; therefore he is called, The God that raiseth the dead, 2 Cor. 1. and he that calleth things that are not, as if they were. Thus many times it falleth out, when men are more treasuring up their sin, and adding higher degree of opposition, even then God takes off their hearts, and thereby the Wisdom of God is the more seen, of such crooked timber to make so excellent a building. To raise up Lazarus, when he is not only dead, but buried and rot • ing in the grave; this makes us astonished at God's Wisdom.

And then in a second respect, God's Wisdom is seen, Because such fire-brands plucked out of the fire, are fittest to kindle a fire in the hearts of others: When we shall be able to say, Lo, here is a man as profane, as bitter and cruel a scoffer, and enemy of all godliness, as ever you were: He was one of your company; you took wicked counsel together, you were often drunk or unclean together; and now behold what a change is made upon him? He prayeth, he humbleth himself, he crieth out of his former conversation; if he had the whole world given him, he would not be such an one as once! Certainly, when God doth thus, it doth wonderfully shame and confound all wicked men. What a conviction was this to all other Pharisees, when it could be said, Behold here Paul a Pharisee, one of your own Sect, as desperately cruel and malicious, as any of you! Oh, but behold how he is changed, he builds up that way he once destroyed! Now he counts all those things you dote on so much, but dung and dross in comparison of the knowledge of Jesus Christ.

3. In converting of such, above all God showeth the freeness and mere riches of his grace. For what can Paul say to justify himself with? Where were merits, and dispositions in Paul? At this very time Paul might have had a thunderbolt from Heaven fallen upon him, which might have shaken him into Hell: And behold a gracious arm stretched out to save him from thence! And for this cause it is, that none like Paul doth so amplify the grace of God, and is so frequently naming of Jesus Christ; and therefore it's Paul 's whole design in his Epistles, to take off all from works, and anything in ourselves, and to give all to the grace of God. And thus Austin, a second Paul in some respect, he in his former times had been a great sinner, involved in unclean lusts, and a cursed Ma •… e, but when converted, what Ancient did so clearly, fully and pregnantly maintain the true Doctrine of Grace, as he did? He had not only read Books, but his own heart and experience to confirm this truth. Therefore those opinions, that Paul was predestinated, because God fore-saw the good works he would do; or that God by a Scientia media knew Paul would consent to Grace, calling of him, if put into such a condition, and that thereupon God did ordain him to eternal happiness, all these Doctrines, and the like, are mere Antipodes to Paul 's discourse and expressions in his Epistles.

Thus you have the Reasons on God's part; now on man's part, God may therefore take such, rather than others, Because hereby they may be always kept humble in themselves. Thus Paul findeth these old wounds now and then bleeding afresh; he remembers what he hath been to his great sorrow and humiliation; yea hereby a man is preserved from any dangerous fall afterward. Peter and David after they had been converted unto God, we read of their falls again, breaking their bones, and recovering with bitterness and much difficulty. But concerning Paul after his conversion, we never read of any scandal he fell into; yea, he saith, He knew nothing by himself, 1 Cor. 4. viz. in any gross miscarriage, for the old bitterness would never out of his mind.

Lastly, God may do this to provoke all Formalists and civil Justiciaries to an holy jealousy. What shall such as lay wallowing in their mire, that were like the impure Swine, become Sheep to Christ, shall get Crowns of Glory upon their heads, and we who were never like any of such Publicans, with our glistering goodness be thrown into hell?

SERM. II.

WE have considered Paul as a great sinner, yet made an Apostle, of dung made a pearl. Let us now take notice of him, as a learned man, and so made use of by God for the Ministry of the Gospel. That Paul was endowed with much learning, was so evident to Festus, that he told him, Much learning had made him mad. And the Lycaonians called him Mercury, Acts 14. He was for a while educated at Tarsus, where he was born, and it is recorded by Strabo, as Lapide citeth him; That the Tarsenses were so wholly given to literature, that they did excel Athens and Alexandria. And that he had perused human Authors, appeareth in that three times he alledgeth Greek Poets. Now besides this, he went also to Jerusalem, and there was brought up at Gamaliel 's feet, an eminent Doctor amongst the Jews. And if there were nothing else but his Epistles he wrote, this would abundantly declare the rare and admirable wisdom he was endowed with. Insomuch that Chrysostom 3. Hom. upon 1 Corinth. speaks of a Dispute between a Christian and a Grecian; Whether Paul was not to be preferred before Plato? though Chrysostom condemneth the Christians argument as ridiculous and absurd. Indeed the Apostle speaketh 2 Cor. 11. 6. That though he was rude in speech, yet not in knowledge. Now it's questioned by Interpreters, In what sense Paul saith, He was rude in speech? Austin thought, he said so only by concession, and in the repute of the false Apostles, who accounted him so. But Chrysostom, and others think, Paul speaketh properly, and that he was really so; not but that he was full of learning, only he did not use those affected ways of human eloquence, as he speaks in another place. He did not write as a Demosthenes, whom Plato censured as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , an hunter of words, and a curious Artificer therein; yet he hath masculine and strong eloquence; such as becomes the divine and admirable matter he propounds. And certainly, to paint a Jewel would take off the proper luster of it. The more naked and plain divine truths appear, the more lovely they are, and do more immediately insinuate into the heart. And if he said of Tully 's eloquence, because it's not so affected and fancifull, That he had made great progress in Rhetoric, who could delight in his Latin. We may more truly say, he hath attained to some good sufficiency in Christ's school, who seeth more excellency in Paul 's Epistles, than in all human Writers. Paul therefore had true and solid wisdom, and was also endowed with acquired abilities in human learning. So that whereas Christ chose fishermen that were unlearned; here we see him making use of one that was skillful and learned. So that God can make use of all; and as Austin said, Qui dedit Petrum piscatorem, dedit & Cyprianum Rhetorem. So that we may observe,

When men of great learning and parts are chosen by God and sanctified, they become eminently useful in their place.

To amplify this Doctrine, consider, That though Christ at first did choose Fishermen, and other illiterate persons, yet that makes nothing at all to that Anabaptistical position, That men abiding in their Trades, and destitute of learning, may take upon them to be public Preachers of the Gospel. For that instance doth rather make wholly against them. For

First, Though our Savior called them while illiterate, yet after their call, he took them into his fellowship. So that they were like a College living together, whereof Christ was the Head and Master; and thus he trained them up with himself for two years before he sent them abroad to preach. And

Secondly, When he enlarged their Commission, before they did execute it, they are commanded to stay at Jerusalem, where they received the holy Ghost in a wonderful manner, and were enabled to speak in all strange tongues, and were also enabled to work miracles for the confirmation of their Doctrine. Now let the Adversaries demonstrate such an extraordinary effusion of God's Spirit on them, and we shall not envy, if all the Lord's people can so prophesy. And

Lastly, As soon as they were called at the very first, they left their trades, they gave themselves to attend upon their work they had undertaken, whereas these plead for the retaining of their Calling still; private Christians then, though they are allowed to improve their gifts in a mutual edifying way, and may (if they will) find matter enough to exercise themselves therein, yet they may not usurp this Authority and Office in the Church, without a lawful Call thereunto.

2. Learning whether in the arts and tongues, is an excellent qualification in men, and the chiefest of God's gifts in a common way.

For as Popery like a thick darkness did then cover the face of the whole earth, when all learning was buried, so when there came a Reformation in that kind, the Arts and the Tongues being more generally known, then also began the Reformed Religion to be so eminent. So that if we consider man, as he is rational, learning is his proper and peculiar perfection; and therefore far above wealth, or beauty, or strength, or any natural perfection whatsoever. In the times after the Apostles, when extraordinary things ceased, then they were learned men that God did for the most part raise up in his Church, both to govern the members thereof, and to profligate Heretics: such were Tertullian, Origen, Austin and Cyprian; of whom Austin said, That he came with the Egyptian spoil one of Egypt, and enriched Israel; by human learning he did adorn the Church of God.

3. It cannot be denied, but where learning hath been in any high degree, there through the corruption of man, it hath been sometimes made a weapon against, and an engine to promote the Devils kingdom.

Insomuch that the learned men of the world have done the Devil more service than any other men. For the Devil at first did not use an Ass, or any such dull creature to seduce Eve, but the Serpent, Because he was more subtle than any other beast upon the earth, Gen. 3. 1. Thus still the Devil loveth to appear in Serpents, in wise men, in great learned men, and plausible Scholars, knowing that such are like Samson, That can destroy many at one blow. Thus all the Heathen Philosophers, they were great enemies unto the ways of God. Who disputed for their Idolatry, and against the Christian Religion, but their Sophisters, their learned men? For that word was used in a good sense at first; and the reason is, because man being naturally corrupted, and the wisdom thereof being enmity to God, Rom. 1. 8. The more wisdom, and the more abilities a man hath, the greater adversary he is to God; as the stronger or greater the toad is, the more poisonous he is. So that learned men, if not godly, they come out like so many Goliath 's against the people of God. Austin wrote to a learned Heathen, Ornari à te diabolus quaerit, Learned men they adorn the Devils way, and make his Kingdom and Laws to be accepted; and withal it's hard to have this talent of gold, and not to make an Idol o • it. It's hard to be learned, and not to be puffed up with it. So that whereas the way of the Gospel, and the Scripture, is in a plain but solid and majestical way, they are apt to deride and contemn it; witness Austin 's confession of himself, That he loved Tully' s works, better than the Bible. And Jerome tells us, That he was so addicted to human learning, that in a vision he was terribly beaten and afflicted, hearing this voice, Ciceronianus es non Christianus. So that we grant, That many learned men are kept off from the humble and low way of Christ, they cannot stoop to his yoke, and all because of their learning. But yet

4. This is not from the nature of learning itself, it's from the abuse of it.

As the Apostle saith, Not many noble men, not many rich men hath God called, 1 Cor 1. 26. But this is not, because nobility, or wealth, are in themselves sin, but because such things do many times become a snare to us. Learning therefore of itself, and in its own nature, hath no such poisonous quality; and therefore it's a most irrational thing to say, That learning can be no more sanctified than sin. For was it not in Paul, who as Tertullian expresseth it, did sanctify the Poets verses he alleged? And are not learned men, if Orthodox, and loving of the truth more able to convince the errors of the learned gain-sayers? Have not the eminent Lights in the Church of God, in all ages, been learned men? Was not the Egyptian learning sanctified to Moses? And now learning is more necessary since the Apostles times, then formerly. For in those days, they were endowed with miracles, which were a strong demonstration of the infallible Doctrine that was preached, and they could speak in Tongues, and some had the gift of interpretation, and prophesying by immediate workings of God's Spirit; but none can now pretend to any such thing. What private man could have been able to have read so much as one verse in the Bible, had there not been men learned in the Original Tongues, who translated it into our known Language? Neither can those Ministerial qualifications which the Apostle requireth in every Elder, That he be able to teach, to divide the Word of God aright, to be able by sound Doctrine to convince the gainsayers, be performed without learning. Yea, Doth not the Apostle Peter charge the wresting of Scripture to their own destruction upon unstable and unlearned men, 2 Pet. 3. 16.

5. This must also be acknowledged, That all the learning in the world cannot help us to a sanctified and holy understanding of the Scripture, no, not so much as the true interpretation of it without the Spirit of God: and if learned men cannot do it without God's Spirit. much less unlearned. Therefore we must not oppose learning to grace, or to God's Spirit. For how many have written Comments upon the Bible, that have been very learned men, yet from that sweet flower they have turned all to poison, and through the corruption that was in their hearts, have made it a Book to vent all their heretical and damnable opinions? So that there must necessarily be the Spirit of God, besides learning, First, to lead us into all truth. And then secondly, to sanctify it to our own hearts in an experimental and powerful manner. For men may be very Orthodox, and yet know nothing of the work of grace upon their own souls.

These things explained concerning a twofold consideration of Paul, as a sinner, and as a learned man. Let us make some practical Use of it. And

First, We see our duty, when God makes use of such great sinners, not to upbraid and revile them with their former impieties; but rather to admire the wisdom and power of God, not to reproach Peter for his Apostasy, or Paul for his persecutions, as the Donatists did Austin for his former miscarriages; but to bless God that giveth us such real testimonies of his grace. When some Papists upbraided Beza with his youthful verses he made, Isti homines (saith he) invident mihi gratiam Dei, These men envy me the grace of God, as the elder brother did the Prodigals conversion. It is disputed by Casuists, Whether a profane ungodly Minister formerly, though now truly converted, is to be continued in his Ministry, at least in that place, where he hath lived so scandalously? Some are rigid for the negative; Yea, the Novatians of old would not admit any Christian that had grossly sinned, though repenting, to Church-communion. Others are more mollified, and hold such Ministers, truly manifesting their conversion and repentance ought to be received, and that as Ministers again. But the determination of this Case concerning a particular person, would be difficult, because circumstances may much alter the matter. But in the general, we see Christ appointing Peter to feed his sheep, though he had apostatized in so dreadful a manner. Neither may we run to that absurd and impious Position of some, who said, the Apostles delivered a more perfect way of Discipline, than Christ did; because (say they) Christ received Peter again, and gave him Commission for his Apostleship through the whole world. In the Old Testament David and Solomon are used as Pen-men of the holy Scripture, though polluted once with sin in a scandalous manner. And here we see Paul, though formerly a notorious sinner, and adversary to the Gospel, yet is appointed by God to be a chosen vessel to carry his name. And certainly, the receiving of such after their serious, and public satisfaction to the Church of God, or to ministerial employment may be of great use. For hereby he will be the more industrious and diligent to reduce other sinners, especially such as he hath been an occasion to lead into sin. Thus David promiseth, Psal. 51. Then will I teach transgressors thy Law. And Christ bids Peter, When he is converted to confirm his Brethren. Oh what zeal and holy revenge will seize upon such a man's heart, to make all the world see, that he would now set up the way of Christ, as he did once the Devils way, especially such as he hath been a means to seduce, and harden in sin, over those he will weep and mourn! How greatly will this lie upon his heart, such it may be will lie damned in Hell, and I have been the cause of it? It may be some are now in Hell, cursing the day that ever I was a Minister or Pastor to them, because I encouraged, and made their hearts bold and glad in wickedness. Oh then, if such agonies and estuations be in their souls, in what pain and travail will they be to snatch such out of the fire, whom they have been a cause to thrust in!

Doth God sometimes call even great sinners, and that to eminent honor in his Church? Then here we see a notable encouragement even for the most profane to hearken to these offers of grace. Might not you justly have expected, that God should have made your condition as hopeless, as the Devil! Though God would out of pity, have converted some of mankind, yet he might have barred out all such notorious and profane sinners as thou art. But oh the goodness of God, that will not have thee to say, My sins are greater than can be forgiven; I am a viler person than grace ever can, or will convert. What? May the Prodigal son not only be received into favor, but the Father will run and meet him, weep over him, put honor upon him? Why then doth not this kindle a fire in your bowels? Why do you not cry, even me, even me, Lord, the chiefest sinner of many thousands do thou draw to thy own self?

From the second consideration of Paul, be exhorted to pray to God, that he would raise up many Paul's in his Church, godly and learned Ministers, that by godliness may subdue sin, and by learning may conquer heresies; such as these are both burning and shining lights; such as these are Stars indeed, both for the light they give, and the purity of their conversation. Happy is the Church of God, when such Stars shine in her. If we have godly Ministers, and not learned, then the subtle Papist and Heretic, will be ready to prevail. If we have learned, but not godly, then all holy order will beneglected, then profaneness and impiety will lift up its head; but both together make a blessed Church.

SERM. III.

HItherto we have considered Paul under a two-sold respect; there remaineth one more observable thing from the mentioning of himself, which is not to be omitted. For it may be demanded, Why he prefixeth his name in this Preface? And the Answer is, That as he expresseth his calling of Apostleship to bring Authority to his person; so he also mentioneth his name to obtain credit to what he doth write; that they may be assured this is his Epistle, and not sent to them by any other. For if the Corinthians were ignorant of the Author of it, or that he was not one, who was guided by the Holy Ghost, they would not have much regarded it. So that from hence observe,

Inasmuch that Paul' s name is set to this Epistle, it is thereby of Canonical and Divine Authority, and so ought to be received with all faith and obedience.

Paul 's Epistles were never doubted of, except that to the Hebrews, (which is attributed to him) as the Epistle of James, the 2 ^d of Peter, the two last Epistles of John, and the Revelation have been, but were always received into the Canon. Indeed there were the Elioniti, (called so, say some, from the Hebrew word, because they were poor, and simple in understanding) These with such succeeding them in many opinions did reject all Paul 's Epistles, not but that they thought they were made by him, only they rejected his Doctrine, because they thought he was an adversary to the Law, and contrary to Moses.

This truth about the Canonical Authority of this Book, and the rest in the Bible, is of very great concernment, not only because of the weighty controversies and disputes both of old, and alate herein; but also because of a practical consideration. For though men do generally profess themselves to be Christians, and say, They acknowledge the holy Bible, as of Divine Authority, yet where is the man almost, that liveth, as if he did believe it to be a true Book? For doth any wicked man, that goeth on in his impenitent ways, believe the Word of God to be true, that condemneth him, that forbids and threatens his ways, that tells him assuredly, that if it be true, and the Word of God, without reformation, he will be as assuredly damned, as if he were in Hell already? Can a man then believe this to be God's Word, and yet be so desperately mad, as to live in a full contrariety to it? If therefore this very Epistle be received as the Word of God, that it's no Apocryphal or human Invention, but Paul wrote it, as inspired and directed by the Holy Ghost. How can ye, how dare ye reject the counsel and admonitions contained therein, both as you are a Church, and as you are particular persons?

But to enlarge this Doctrine, consider these things:

First, That the mere prefixing of a name, though of some holy Author, is not enough barely of itself, to confirm the Divine Authority of the Scripture. For although indeed most of the Books both in the Old and New Testament, have their names prefixed, yet some of them have not, as of Judges: So in the New Testament, the Epistle to the Hebrews, hath not the name of its Author: But these are few only in respect of those, whose Authors are known. All the Prophets begin their Prophecies with their Names, and the Authority they have by God, that greater faith may be given to what they deliver. If then the Author of some Books be not known, yet if these Books have all those 〈 in non-Latin alphabet 〉 , and marks, which other Books have, for their Canonical Authority, then they are to be received as the Word of God. Therefore (I say) a mere Inscription of the Name, without other signs, is not enough: for there are false Gospels, that go under the name of Thomas and Barnabas; yea, there is a third Epistle said to be of Paul to the Corinthians: and Paul 's Epistles to Seneca, are mentioned by Austin and Jerome with some respect, though both Papists and Protestants reject them as Apocryphal. We must therefore besides the Name, consider those other Arguments, which prove the Divine Authority of the Scripture, and see whether they be in it, or not. It doth appear that even in Paul 's time there were some deceivers, who would counterfeit Letters, as if written by Paul, and set his Name thereunto, to get the more Authority. This he informeth the Thessalonians of, 2 Thess. 2. 2. That they should not be shaken in mind by word or letter, as from him, &c. You see there were some, that preached the instant approach of Christ's coming; and they alleged Paul for it, Paul said so, and Paul wrote so. Hence it is that to prevent such mistakes, he doth so often mention his own hand in writing, The salutation of me Paul with mine own hand, 1 Cor. 16. 21. Gal. 6. 11. Col. 4. 18. 2 Thes. 3. 17. Phil. 1. 9. he put his own hand, as well as his own name to his Epistles.

Secondly, Consider that Paul, and so all other Pen-men of the holy Scripture, they were not the principal Authors, but instruments used by God, and that not in a general or common way. As when godly men make Sermons, or write Books, but in a peculiar, and extraordinary manner; So that there could not be any mistake or error. This is witnessed by Paul, 2 Tim. 3. 16. All Scripture is 〈 in non-Latin alphabet 〉 , given by inspiration. All Scripture] And although the Books of the Old Testament were it may be then only written, yet it holds by proportion, of all that shall afterwards be written. Peter also confirmeth this, 2 Pet. 1. 21. For the Prophese came not of old time by the will of man, but holy men spake as they were moved by the Holy Ghost. The whole Word of God then, came not by men's inventions, neither was it any design in them, to make such a Canon or Rule for men to walk by; but they were inspired by God both in the speaking and writing of it, so that both for matter and words they were infallibly guided. And therefore, though Chrysostom, and others, do admit of some repugnancy in the holy Writers of the Bible, in matters of less moment; and say, That this makes more to prove the Divine Authority of the Bible, because hereby it doth appear, that they did not all conspire and agree together; yet this is dangerous to hold so. For if they might err in matters of Less moment, why not in greater? Besides the Text saith 〈 in non-Latin alphabet 〉 , All Scripture, that is, the whole Scripture in all the parts of it. So that the Bible it's God's Book, it comes from him, he hath commanded it as a Rule, in which we must search, and by which we are to order our lives. Oh then, with what reverence and respect should we receive it! There we see the mind of God, the will of God, who would not think that there should be nothing done in the Church of God, but what is according to the Bible, the Doctrine of the Bible, the Worship of the Bible, the good Order of the Bible. Yea, that there should be nothing done in Nations, in Cities, in Towns, in Villages, in Families, but what the Bible commands. For that being the Word of God, all Laws, all human Authority and Power, are to submit to that. And certainly, this is an infinite mercy, That in all things necessary to salvation, we may know the will of God, what he would have us to do. It's not then Paul or Peter, but God himself whose Authority you despise, when you will not obey the commands in their writings; for they are but the Pen-men, or rather those that did dictate it; for Paul had some others sometimes to write his Epistles, as it's thought, Tertius wrote that to the Romans. Therefore because he wrote that to the Galatians with his own hand, he takes notice of it, Gal. 6. 11. that thereby they might be the more earnest against those false teachers, that would bring in the Ceremonial Rites for Justification; yet though the Holy Ghost did thus inspire and direct the holy Writers thereof, both for matter and words, that doth not hinder, but that it was in a suitable way to their Gifts and Parts; Therefore there is a great difference between the Prophet Isaiah 's and Amos 's Prophesies in respect of the style, and so of Luke and John.

Hence thirdly, Seeing the Scripture is thus inspired by God, and the Pen-men were moved by him in the composing of it, this should teach us to rest satisfied in the style and method of it. For the style, because it hath not the florid, and Rhetorical Ornaments, that human Authors have, therefore some have disdained it. Yea, how many had rather read some quaint English Books, or Poets, or Orators, rather than that? Oh be ashamed of that curiosicy and vanity of thine, if thou art not ashamed to believe in a crucified God, in Christ, though born in a manger! Why of such a Scripture that doth in a plain, but majestical manner relate these things? They say, where mines of Gold are, there groweth little Grass, and few Flowers. Thus where divine and holy matter is, affectation of words, and human eloquence would be a disparagement to it. The Scripture is in a style full of Efficacy and Majesty suitable to God, who speaks it; and therefore the very Heathen could say, That Moses wrote his History like one that was of God. And for the Method also, that some are Historical, some Prophetical, some Moral; all this is from the Wisdom of God. Therefore it's profane arguing on Bellarmine 's part, who saith, That if God had intended the Bible to be Rule of Matters in Faith, it would have been put into some other mould, like a Catechism, or some Body of Divinity. But what arrogancy is this, to prescribe to the Spirit of God? And this may satisfy us in that Question made by some, Why Paul did write thus in an Epistolary way? Why, it was by way of Epistles that he wrote, rather than in another manner? For although some give Reasons, as, Because it was the way of the greatest, and most learned to answer to questions propounded by others. Hence we have the rescripta, and responsa prudentium. Or, because it's a more familiar way, and apter to beget love. Hence Gregory called the whole Bible, An Epistle sent from the Omnipotent God to Mankind. Though (I say) these Reasons be given, yet it's best to acquiesce in the Wisdom of God.

Fourthly, Christians should not willingly enter into those Disputes, which are apt to be raised about the Authority of the Bible, and how we come to know they are the Books of God. Austin spake fully to this, when he acknowledged that God had taught him, that such were not to be heard, who would say, Unde seis hos libros? &c. How do ye know these Books to be from the Holy Ghost, and that the Authors thereof were guided by him? For this is the first principle of Christianity; We cease to be Christians, if we deny the Authority of them. So that as in all Arts, there are the prima principia, which are not to be questioned, and are indemonstrable; So is the Scripture to Christians. They are like the Sun, that is visible by its own light. And indeed it would be a vain attempt to undertake such a proof to a Christian; seeing nothing can be apprehended of greater Authority with him than the Scripture itself. Therefore the people of God should stop their ears against all such Disputes. For it was the Devils way of old to make Eve question the truth of God's Word. Yet

In the fifth place, Because the importunity of Papists and Heretics, yea and sometimes the Devil himself, who doth assault God's own children; In this very point it is good to consider these particulars:

First, That we have as great a testimony to believe that the Books of the Scripture were written by those holy men to whom they are ascribed, as we have to believe any works were made by human Authors. That Plato 's works were made by Plato, that Tully 's works were made by Tully; thus that Paul 's Epistles were made by him: Yea, we have far greater reason, for there were miracles wrought by most of those, who wrote those Books, which could not but confirm their Authority in writing; whereas Plato and Aristotle, these never wrought any miracles. Now then, if there were no more, this is something, That there is not so much reason to doubt of these Books as made by such men, then of any human Author that ever wrote. And as thou hast no doubts there, so neither may any be made here. But

In the second place, We must go higher, for this is but an Human testimony, and so only begets an Human Faith. They introduce Humanity instead of Christianity, who affirm, We believe that there was such an one as Jesus of Nazareth, upon no higher motives, then that there was such an one, as King Henry the Eighth. Therefore this principle once granted, as it must be, then it will necessarily follow, That we must receive the matter therein, as the word of God, and not of man. For this being their Writings, and they therein declaring, that they are sent of God, and that their Doctrine is of Heaven, it must necessarily follow, That the ultimate motive of our Faith, is that Divine Revelation, and Authority appearing therein. So that if this be cleared in an human way, that such men there were once, and they wrote those things; as the malicious adversaries who wrote against them do confess, then they therein declaring of whom they come, and from whence enabled, we do no longer receive their works, as we do human works, but as the word of God. Human Faith may make way for a Divine Faith; but this Divine Faith cannot be ultimately resolved into it. And if to this

In the next place, you add, The wonderful Doctrine informing us about God, and the way of reconciliation of a sinner with him; as also the purity and holiness of the promises, the excellency of the reward promised, and the terrible threatenings denounced: as also the fulfilling of predictions spoken of many years before; the miracles wrought to confirm it; the Universal Consent of all Christians in those Books, except some doubt for a while about a few, which was afterwards quickly removed; as also the patient Martyrdom of many millions to testify this truth. These and other things may abundantly quell all those Disputes and atheistical reasonings that may rise in thy heart. But that these may persuade thee, Thou art earnestly to pray for the Spirit of God, which alone worketh a Divine Faith in us, in and through the Word, without which though all those Arguments be spread before us, yet we remain Atheists or Skeptics.

Use. Is this Epistle then of Divine Authority? Is it not so much Paul, as God by Paul? Take heed then of rejecting any duty, or truth contained therein. Among other passages take notice of that, 2 Cor. 4. 15. He that is in Christ is a new creature; old things are passed away, all things are become new. If this be received as a Divine Truth, then what will become of you, who yet lie in your old lusts and sins? Is this God's Word? Oh tremble then, thou that hast thy old rags upon thee! None is in Christ, but a new creature: Is not this place enough to convert the whole Congregation? Do ye need anymore to cast off all your former impieties? But how long shall we complain, Who believeth God's word?

SERM. IV.

THe next thing considerable, is Paul 's description from his Office, and that is, an Apostle. He nameth his Office, thereby to be received with Authority. And that they might honor his Calling, it being of great consequence for those who come in the Name of the Lord, to be assured of their Calling.

The word Apostle is sometimes used more largely for one that is sent; and so in an eminent manner is applied to Christ himself, Heb. 3. 1. Yea, some say, it's used generally for any Messenger; and they instance in Phil. 2. 25. where Epaphreditus is said to be the Philippians messenger, 〈 in non-Latin alphabet 〉 ; and so it seemeth by the Translation, our Translators understood it; but Salmasius doth vehemently contend, pleading also the consent of the Ancients, that it's to be understood of an Apostle, and that Paul never useth the word, but of eminent and chief Officers in the Church, so that he is called the Philippians Apostle, because he was a special fellow-laborer with Paul, in planting of that Church. Therefore he distinguisheth of Apostles, making two kinds of them: and indeed the Scripture plainly insinuateth it. The primary-Apostles, those who were immediately called by Christ, being twelve in number. Or secondary, and these were sent by the Apostles: They were the Apostles Apostles. For seeing that many came in at the Apostles preaching, insomuch that they were not able to manage all things themselves, they therefore assumed as assistants others, whom they called Apostles. Therefore 2 Cor. 11. 5. and Chap. 13. 11. we read of some that are called 〈 in non-Latin alphabet 〉 , the chiefest Apostles. So that the name was given to others besides the eminent twelve. And of these Salmasius and Illyricus understand that place, Ephes. 4. 11. where the Apostle saith, God had set in his Church some Apostles, &c. that is (say they) some choice and eminent Teachers. But Salmasius by these secondary Apostles seemeth to mean the Evangelists, whereas those are distinguished in that enumeration. It's enough, that others were called Apostles besides the twelve, and that they were Coadjutors with them in the planting and propagating of the Gospel.

Now the Apostle Paul, though he was none of the twelve immediately called by Christ, yet because he had such an extraordinary Call afterwards by Christ, while glorified in Heaven, which none else had, but he, therefore is justly reckoned with the other, and so accounted as the thirteenth Apostle. Thus that which was of such exceeding rich grace, and so extraordinary a privilege to Paul, yet he was not pussed up with it; but 1 Cor. 15. 9. makes a new Greek word, He was less than the least, and looks upon himself as an abortive, and one born out of due time. Observe

That Christ in the first planting of the Christian Church, did appoint extraordinary Officers, which he called Apostles.

That as God in the first plantation of the people of Israel, when he brought them out of Egypt, and imbodied them together, did guide them and provide for them in an extraordinary way, which did wholly cease, when they came to be settled in Canaan. Thus did the Lord Christ, in the beginning of his Church use many extraordinary things, as Officers and Miracles, which now have no more continuance, though the advantage of these doth still belong to us. For those very miracles, though wrought long since, and those extraordinary Officers are yet of spiritual influence. That Christ did appoint Apostles, and how, appeareth in their first Institution of them, Luke 6. 13. and Matth. 10. 2. and this he did of large bowels, and compassions to those whom he would save; They were sent as so many Ambassadors, to woe and beseech people in Christ's stead to be reconciled with the Father. He did not take a way by immediate inspiration and efficacy upon men's hearts, as he might have done. For he that could cure the dead, though he were distant from them, could also have poured his Spirit upon all flesh, though bodily absent from him, yet he was pleased to use this mediation of man, as being more suitable and fit instruments for to work upon us.

To improve this Doctrine, consider

First, That it is observed by learned men, That our Savior in the edification and building of the Christian Church, did not follow the Jewish Church Government, which was formerly appointed by God, viz. by an high Priest, and chief Priests with the Levites under them. Therefore the Officers of Christ's Church are not to be called Priests or Levites, though sometimes the Ancients call the Elders and Deacons so; but that is by allusion only. For, as was said, our Savior did not propound that form in the Old Testament to follow: So that all those endeavors which have been used to conform the Church of Christ to the Jewish in Government, and Ceremonial Worship; as to have a Pope, because an high Priest; to have glorious vestments in the Worship of God, because the Priests had; this is to go contrary to Christ. For indeed if our Savior did follow anything, it was the Synagogues and their Orders. Hence learned men show, That the chief Ruler of the Synogogue, he had his Messengers to go up and down to the several Synagogues upon special employment, and these were called Thelichin, Apostles: So they had two sorts of Elders, which were made by imposition of hands, and they had Excommunication in their Synagogues. Yea, some say, both Baptism and the Lord's Supper were taken as Rites from the Jews then in use; for they had such an initiation of all Proselytes, and when they took such in, they took in their children also: And so for eating of bread, and drinking of wine. Only they add, That when Christ took up these, he changed the nature of them: They were Rites and Ceremonies before, but Christ made them Sacraments. But let the learned debate these things. This is enough to us, That Christ he did as the chief Head of his Church, choose some, whom he called Apostles, for to begin and propagate his Church.

Therefore in the second place consider, That these Properties go to make an Apostle, so that he could not be an Apostle, who had not these qualifications. As

First, It was necessary that he should have an immediate Call from Christ. So ye read they all had. Therefore when Judas was fallen from that Office, the other Apostles did not presume to choose one in his room by themselves, but they did solemnly call upon God, who by lot gave direction, who should be the man; and then Paul, as you heard, he was immediately called by Christ from Heaven, and therefore often saith, He was not an Apostle of men, or by men, but wholly and solely by the will of God. Thus as there were Prophets in the Old Testament, and so also some in the New, who were immediately inspired by God; so there were such who also had an immediate Call from God; and it was the consideration of this Call that did so embolden them, especially against all traducers and false accusers, as appeareth by Paul himself in this Epistle. But now you must know, That though the Pastors and Teachers, which in after ages have ruled in the Church, had not such an immediate Call from God, but mediate by man, yet even they also are truly appointed of God. Even the ordinary Officers are in Christ's stead, and are to be received as from God, for they have as true a Call, though not as immediate. As Abel Adam 's son was as truly a man, though in an ordinary way, as Adam, who was immediately made by God. Hence Eph. 4. 11. Christ is said to set in his Church Pastors, as well as Apostles. This is necessarily to be observed, because that we are apt to despise that Office, which hath not an immediate Call.

Secondly, It was required to the Apostles to be the first builders and planters of Churches. Therefore they were called, the salt of the earth, because by them God did wonderfully season the world. They were the light, because the world was in darkness, before they were raised up. So that although Christ himself be properly the foundation, and all Churches are built on him as a Rock, yet the Scripture saith, We are built upon the Apostles. Likewise Ephes. 2. 20. Jesus Christ being the corner stone. So, Revel. 21. 14. The twelve Apostles, are the iwelve foundations. Hence Divines usually distinguish between Fundamentum fundans, and fundatum. The Apostles they are a foundation, but yet need another foundation, which is the Lord Christ. Besides, it's the Doctrine of the Apostles, and not their persons, which the Church is built upon; only they were next to Christ, the first founders and builders of the Christian Church. Hence we read that Paul had the Apostleship for the Gentiles, and Peter for the Jews, Gal. 2. 8. And in this sense Cameron hath a singular opinion of that place so much vexed by Interpreters, viz. Thou art Peter, and upon this Rock will I build my Church; he understands it of Peter, and that he was the secondary Rock (Christ being the chiefest) upon which the Jewish Church was built, for by his Ministry they were converted. But this is capable of several Objections.

Thirdly, It was requisite to the Apostles, that they should be eye-witnesses of what Christ did and suffered, that so their testimony might be the more undoubted: And therefore even the Apostle Paul, though converted after Christ's death and resurrection, yet acknowledgeth, that Christ was seen of him also; but for the other Apostles, they were present with Christ: And therefore the Apostle John, 1 Epist. 1. 1. begins his Epistle thus, That which we have seen and felt. This eye-witness, and familiar conversation also with Christ is mentioned, Acts 10. 41. God shown Christ, not to all the people, but unto witnesses chosen before of God even to us who did both eat and drink with him. And this is that which confirmeth the History, some of them relate, for they were present in the acting of those things they record, and their faithfulness and honesty is abundantly testified otherwise. So that although we did not see and behold what Christ did, and his miracles with our own eyes, yet those Apostles did, who are without all suspicion.

Fourthly, The Apostles were universal Officers; they were not limited or fixed to particular Churches: as the Pastors were, but the whole Church of God was their flock; Therefore they are called, the light of the world, and the salt of the earth, not Judea only: And thus the Apostle professed, He had care over all the Churches; Therefore you see to how many Churches he directs his Epistles; and although Paul makes his Apostleship for the Gentiles, and Peter for the Jews; yet that was either by consent, or else, though they did principally attend to these, yet they did also declare the Gospel to others, as it is plain in Cornelius his case, that Peter did preach to the Gentiles.

Fifthly, They were endowed with the Spirit of God in an infallible manner; so that while they were on earth, they were a kind of visible infallible Judges. Whatsoever person or Churches did resort to them, for the determining of any case of Conscience, they could decide infallibly. Therefore the Apostle, 1 Cor. 7. though he saith in the point of marriage, that it was he, and not the Lord; yet that is, he had not express command from the Lord, otherwise he was infallibly directed in that resolution by the Spirit of God. And howsoever it be disputed, When this Spirit of infallibity was bestowed on them? As also, Whether they could grow in knowledge, or no? For it is plain at their first mission, they were not freed from Doctrinal Errors, as about Christ's temporal Kingdom; their doubt of the Resurrection, and ignorance about preaching to the Jews. Yet it's most probable the Apostles had this bestowed on them in a more large manner at the Pentecost, and Paul at his conversion. As for that fault charged on Peter, Gal. 1. that he did not; 〈 in non-Latin alphabet 〉 , it was not an error in judgment, but in fact. For although the Apostles were preserved from errors, this privilege being for the gathering of Churches at first, yet in respect of practice they might and did err, thereby needing always forgiveness of sins. Only for Doctrine they could not, because on them, that is their Doctrine, the Church is said tobe built.

Sixthly, They were likewise endowed with miraculous gifts, so that they abounded in all wisdom and knowledge, as also in all tongues. For God calling them to such an Universal Office, he would not fail in bestowing of them those necessary means that did conduce thereunto. Not that it was necessary they should be endowed with the knowledge of the Mathematics, or such other Arts, but with what was conducible to that end. Now miracles they were necessary, because they preached that Doctrine, which was wholly new to the world, and could not be demonstrated by Reason: therefore miracles were required to confirm it.

Seventhly, They were the chiefest and highest Officers in the Church. They were the Stars of the first magnitude, these were next to Christ himself, and yet though in so exalted and glorious an Office, there was one Devil amongst them, Judas the Apostate. So that none have cause to boast in any Church-privileges. Those that are called here beatissimi and sanctissimi by their Office may be misrrrimi in hell.

Eighthly, They were all equal in respect of Power and Authority. Our Savior said equally to them all, Whose sins ye remit, they shall be remitted. Peter hath no supremacy over the rest. They might differ in gifts, graces, and labor or work for God, and love from Christ, as John was beloved above all; but in respect of Authority none was superior to others.

Ninthly, They were temporary Officers, and therefore did cease with the persons. Even as Miracles, so Apostles were only for the first planting of the Church, so that they have no successors in their Office. Hence it's high arrogancy for the Pope to call his, the Apostolical Sea.

Tenthly, Though extraordinary Officers, yet they did contain what was inferior. Hence Peter calls himself a fellow elder; and John in his two last Epistles styles himself, the elder, not the Apostle; so that the ordinary Pastors succeed the Apostles in what they had as ordinary, viz. to preach the Word, and dispense the Sacraments.

Lastly, Though thus admirably qualified, yet they did not convert all before them. But many resisted their Doctrine, many grew enemies and opposite to them: Insomuch that all but John were put to violent deaths. It's then no wonder, if ordinary Pastors do not reform a whole Congregation, if they be hated and opposed; for can they expect to be better than the Apostles? Do not then think with yourselves, if we had such as the Apostles to preach to us, immediately called of God, and that could confirm their Doctrine by miracles, then we would presently submit; This is but deceit and hypocrisy. And certainly, though the Apostles be taken from us, yet we have their Doctrine. Paul speaketh by his Epistles to us still. We need not with Austin wish to hear Paul preaching.

SERM. V.

WE have considered Paul under the second adjunct attributed to him, viz. his Apostleship, Paul an Apostle; whereupon we treated on the Office of the Apostles. We proceed to a second Observation. For whereas Paul doth therefore mention his Call to that glorious Office, thereby to be received with greater reverence and authority: as also to encourage himself against those false Apostles, who used their utmost endeavor to bring him into reproach with the Corinthians. We may thence observe this,

That it is of great consequence both to the Ministers of God, and the people to be fully informed of that Divine Call, which the Officers of the Church have towards them.

That they who preach may be able to say, We come in the Name of the Lord to you. It is not we that have obtruded ourselves, but God that hath invested us with this Office over you. And they also who hear, may say, We esteem of you as the stewards of God; we receive you as Ambassadors from the Lord to us.

To pursue this, first, Consider that there are many large disputes both in old and later writers about the Call of Church-officers. As the truth itself is subject to many difficulties: So the perverse disputes of men have made it more intricate and entangled; only this we may observe, That the several parties which are in Religion that hold any Ministry, or such an Office at all, and that by Divine Institution (for some deny such an Institution) they still monopolize and appropriate the Call to themselves; with them only is the true Church; with them only are the true Officers of the Church. And no doubt that way of Religion, which can say, with them only is the true Call, and the true Church-officers, and the right administration of Ordinances, doth infinitely excel all other ways. For God's promise and success doth accompany only his own Officers, and his own Ordinances. As the people of God, will not hear a stranger, but flee from him; so neither will God go along with such strangers. It's only to his Apostles and their Successors, that he promiseth to be with to the end of the world. Therefore that Church who can upon just grounds say, that with us are the true Officers, with us are Christ's institutions punctually observed; no doubt but with them is Christ present, and with them is the Kingdom of Heaven. This was the great advantage Abijah pleaded in his Remonstrance against Jeroboam, who had devised a new Ministry and a new worship, 2 Chron. 13. 9, 10, 11. Where he pleads, That in Jerusalem was the true succession of Priests, and there was the charge of God kept, and that therefore God himself was with them. To have therefore a true Call, is of so great concernment, that all pretend to it. The Papist chargeth the Protestant, That their Ministers have no true Call: The Protestant returneth the same charge to them. The Brownist, he saith, neither Papist nor Protestant have true Calls. Yea and the Protestants themselves, because of their different opinions in Church-Government, have also different opinions about the Call of Church-officers. So that it being of such consequence, no wonder if the Devil keep up this controveesie as much as may be in the Church, especially if he pursue this design, to make the world believe, That the faithful Ministers of God have no true Call: for this is to strike at the very root of all. Hence it is also, That in the several ages of the Church there have been false Prophets and false Apostles. Yea our Savior Mat. 26. saith, There will be also false Christ's; and the Apostle saith, The Devil transformeth himself into an angel of light, 2 Cor. 11. 14. But my intent is not at this time, to dispute the Nature of a Ministers Call, and how you may discern it from false Calls, when you may conclude the Minister you live under hath a true Call. For all this will be more properly handled towards the the end of this Epistle, when the Apostle is compelled to plead his Call against those that questioned it.

In the second place, It's not enough to plead a Call, and that a true one, unless there be also a faithful improving of it, unless the Office be executed according to the institution of it. Paul doth not glory in the mere Title and Office of an Apostleship, but supposeth also his faithful dispensation of it. Yea he was so careful herein, that he professeth, He knew nothing by himself, viz. of negligent and ill administration in this Office, 1 Cor. 4. 2. Yea he saith, That he kept his body, lest while he preached to others, he himself should become a reprobate, 1 Cor. 9. 27. Judas was an Apostle, yet he had little cause to boast in that Office, seeing he was a Devil at the same time. Grant therefore that some may make it clear, that they have a Call from God, yet if they are not faithful and diligent therein, the greater will be their condemnation be. Suppose the Pope could prove (which yet he can never do) that he doth succeed Peter, and that in Universal Jurisdiction, yet if he did not succeed likewise Peter in his Doctrine, in his diligence and life, he were inexcusable: and well did the Painter draw Peter with too red a color, as blushing at the enormities of his Successors. So that two things go to make a complete Officer in the Church, his Divine Call, and his faithful administration thereof; and this later is necessary, because without diligence therein he cannot expect that promise, and assistance of God, which otherwise would be communicated unto him.

These things premised, let us consider, what are the great practical concernments, which will follow those who have a true Call of God. And

First, For the Officers themselves there are these encouragements:

1. He may justly expect God's assisting of him with such qualifications of zeal and courage, as are necessary to that work. Thus the Apostle speaking of all the Ministers of the Gospel, saith, We have not received the spirit of fear, but of power and love, and a sound mind, 2 Tim. 1. 7. It's God that giveth us such a spirit, where God calleth to an Office; there he giveth suitable assistance. For as it is with the general Call of Christians, because God calleth them to holiness, therefore he furnisheth everyone with grace, without which happiness cannot be enjoyed: So it is in peculiar special Offices; if in civil, he gives Saul another spirit, and much more in holy functions. Hence he touched Isaiah 's lips with a coal of fire from the altar. Though Jeremiah pleaded he was a child, yet God promised to enable him; And when Moses did again and again excuse his inability to the Office God put upon him, The wrath of God was kindled against him, Exod. 4. 11. saying, Who hath made man's mouth? who maketh the dumb, or deaf, &c? Have not I the Lord? If then God calleth, he can give wisdom, mouth and spirit, such as none shall be able to withstand. Oh then, what a comfortable support is here! When thou art dejected under the thoughts of thy insufficiency and weakness, thinking thou shalt fail under the burden, and prove a reproach to the Office: Yet because God hath called thee, thou mayest embolden thyself, thou mayest say, Lord, I cam not hither of my own will, I am not in this place and Office by my own seeking, but all is of thy will and ordering, and therefore do thou own thy own servant. Though I am weak, thou art not: who is the Father of Spirits, but thou alone? Therefore under all imperfections, do thou run unto God, who hath set thee in that Office.

2. As he may expect assistance, so also Protection and Defense in all the dangers they are assaulted with. For it cannot be, but he that is called of God, if he do the work of God zealously and impartially, but he will raise up many enemies, and find great opposition in his work. Now as our Savior told his Disciples of their danger, That they should be hailed before Rulers, thrown into prisons, and cast out of Synagogues; yet he bids them, Take no thought what they should say (viz. not in a sinful distrustful manner) because at that very time it should be given them, what to speak, Mark 13. 11. He doth not forbid a lawful premeditating, but that which is accompanied with slavish, worldly fears, and human distrust, as if the Spirit of God would not be ready to assist. Doth not Paul reckon up the several dangers that he was every day in, insomuch that his safety was every day miraculous? Yet God delivered him out of all. He prayed to be delivered from absurd and unreasonable men, and God heard him. Thus Jeremiah likewise, he did undertake a very difficult Province, he was to deal with Scorpions and tygers, yet Jer. 1. 17, 18, 19. God bids him, Not be dismayed at their faces, for he had made him a defensed City, an iron pillar, and a brazen wall, &c. They might fight against him, but never prevail. This then is a blessed reviving, when in the midst of all thy assaults, all the troubles thou dost conflict with; this man reproacheth thee, that man revileth thee, thou canst appeal to God, O Lord, Is not all this, because I do the work commanded? Is not all this, because thou hast sent me, and because I am an Ambassador in thy Name? Certainly, if David did so severely avenge himself upon the Ammonites for the injury done to his Ambassadors; No less wi • l God reward those, who despise those he sends. And therefore it's one of the great wonders in the world, That Christ hath maintained a Ministry in his Church for so many hundred years; when all the malice and policy that could be devised, hath been employed to overthrow it. Yea God hath in most ages, still stirred up some with admirable zeal and courage to withstand the deluge of corruptions that were in those days: and though many have been violently put to death, yet some have been wonderfully protected, as John the Evangelist, Athanasius and Luther.

3. They may expect wonderful success and fruitfulness in their labor. For seeing God hath sent them, and they come in his Name, their labor shall not be in vain. The Apostles, though few, were made salt enough to season the whole world. At one Sermon, Peter converted three thousand, Rom. 15. 19. Paul tells us, The Gospel did spread itself by his preaching; yea some of Caesar's own household became converts. Thus doth the Lord wonderfully cooperate with his own instruments; insomuch that Divines have a Rule, Qualis vocatio, talis successus; yet this must be wisely understood: for as in the Scripture many precious godly women went barren, and had the reproach of not bearing children, as Sarah and Hannah: So many eminent servants of God, though called by him, and owned (as it were) by name, yet have not had such success in converting of souls, as others had. Yea Christ himself did not convert so many as the Apostles. Isa. 49. 2. Christ speaks notably to this, of this protection by God, yet the little success he had. So that it's the Scriptures complaint of stretching out the hands in vain all the day long, to a gain-saying people. Therefore we are to distinguish of people, for they are either such as never had the Word of God preached to them; or such, who though enjoying of it for many years, yet have so universally apostatized, that a Reformation is like a new plantation of the Gospel. Now to such a people as these, commonly the Word hath been successful, and multitudes have been caught in the Net of the Gospel. Commonly at such seasons there hath been a preparedness made for the Gospel to run and to be glorified. Thus you see the Romans, Corinthians, and many Heathenish places were converted from their Idols to serve the living God. Thus also among the Jews, when Christ came as a reformer to that apostate people, he saith, That the harvest was great, but the laborers were few, Luk. 10. 2. There were more to be converted, but no instruments to do it; and therefore he bids them, Pray unto God, to send laborers into his harvest: As with ground new broken up, there the laborer hath the greater hopes.

But in the second place, There are a people, that have long lived under the means of grace, and have often resisted the Spirit of God in the Ministry. Now for the most part there is very little conversion wrought on such. Not but that God's arm is as strong as ever, and the Word is as powerful an instrument, and God doth approve of his Officers, only the unworthiness and unprofitableness of the people have deserved, that God should give them up to spiritual judgments, and that no Ministry or preaching should ever do them any good. And therefore you see, when Isaiah was sent to preach to the people of Israel, Chap. 6 • . it was not to open their eyes, or soften their hearts, but the clean contrary, to shut their eyes, and harden their hearts. Do not therefore question the Call of a Ministry, if the work of conversion be not so general, as might be expected. For consider the people, are they not like the ground the Apostle speaks of, that having often drunk in rain, yet bringing forth nothing 〈…〉 sing? Heb. 6. 7, 8. A terrible place it is, if they had been a people bringing forth herbs fit for use, then God had a blessing for such ground, but because they are only briars and thorns, the end is to burnt. So that though the Ministry doth not work in a saving way, yet it's in a damning way; and this discovers the Call to be of God, as well as the former, because he punisheth people thus for their unthankfulness and unprofitableness. But

2. The Ministry of God is not only for conversion, but edification, and building up. If therefore God makes the Word useful for further illumination and sanctification, this discovers it to be of God. Hence Ephes. 4. 13, 14. There is a twofold use of the Ministry spoken of, One to perfect and to carry forward to an higher stature in Christ; and the other, to prevent errors, and to safeguard against all heretical ways. Now the edifying and building up of the godly is of great importance. The Apostles wrote their Epistles chiefly for this end, to increase that godliness, which was already begun.

Lastly, The Minister, whose call is of God; and dischargeth it faithfully shall have a great reward from God. They that turn others from their sins, shall shine as the stars in the firmament; The Apostles shall sit upon twelve thrones; whereas those who run without a Call, and work without a Commission, their labor is in vain, and God will ask, Who hath required these things at their hands? Yea both they and their Office shall be destroyed; so that instead of a reward they will meet with severe punishment. Then on the people's part, it is of great consequence for them to be assured of this, Let a man esteem of us (1 Cor. 4.) as the stewards of God. Oh if you receive the Ministers as from God, as having commission from him, with what reverence and obedience will this be? But especially you will take heed of opposing and setting against them, lest ye should be found fighters against God.

Therefore let the Use of this be of Conviction, especially to such, who acknowledge us the true Ministers of the Gospel: You who receive us as your Ministers, and cry out against all those that question their Call. Now out of your own mouths you will be condemned, if you do not receive their Word, as it is indeed the word of God, and not of man. Oh therefore do you discover the experimental work of the Ministry upon your hearts! Let it be said of you, as of these Corinthians, They were his Epistle to be read, and seen of all men; You are our walking Sermons, all may see what we preach by your lives; you are our Sermons to be read and seen of all men.

SERM. VI.

THe second main particular considerable in this inscription, is the Efficient Cause or Author of this Apostolical Office, he mentioneth, and this is said to be Jesus Christ.

These words may be considered, either absolutely, as they declare unto us the Lord Christ: Or relatively and respectively to Paul 's Apostleship. And from both these considerations, profitable matter will afford itself.

In the absolute consideration, we may take notice of our Lord and Savior's Description.

• 1. Of his proper Name, which yet doth denote his Office, Jesus.
• 2. His appellative Name, Christ. We shall conclude both these at this time. And

For the first word Jesus, Osiander, otherwise a learned man, hath a singular opinion, viz. That Jesus comes from Jehovah, only the Hebrew letter Shin is interposed, because he is called Shiloh, Gen. 49. his conceit being, that as Christ himself was compounded of two Natures; so ought his Name to be of two names; the one, viz. Jehovah, signifying his Divine Nature; and the other Shiloh his human Nature. One Argument he urgeth is from Phil. 2. where God is said to give Christ a Name above all Names. Now (saith he) the Name Jesus was common to many others; therefore he had such a peculiar name, as none ever had. But that is a gross mistake, as if Name were there taken for a Word, and not for the Person or Office signified thereby. No less absurd is his notion also, That whereas the word Jehovah was ineffable, not pronounceable before (a figment of the Rabbins) by this addition of 〈◊〉 it is made utterable. To this purpose almost Castalio likewise, who makes the word compounded of Jehovah and Ish vir, as if it were God-man; but not only the general consent of all, but the reason that the Angel gives of this Name, makes it evident, that Jesus is the same with Joshua, (for so the Septuagint render that word suitably to a Greek termination) and so comes from Jashang, to save; and therefore the Angel saith, He shall be so called, because 〈 in non-Latin alphabet 〉 he shall save his people from their sins. So that this name is very expressive, In nomine Jesu totum latet Evangelium, The whole Gospel lieth in this name of Jesus, or a Savior. The Greek word 〈 in non-Latin alphabet 〉 is so comprehensive, that Tully saith, The Latinists cannot comprehend it in one word, sospitator comes nearest to it.

In the Old Testament we read of two very eminent that had this name, and both of them are made Types of Christ: Joshua, who lead the people of Israel into Canaan, when Moses could not do it: So Christ brings us to Heaven, which was impossible to the Law; and Joshua the high Priest, mentioned by Zechariah, who being first accused, because of his despicable garments, was afterwards covered more gloriously. So Christ our high Priest, in the time of his Humiliation, was condemned, and of no reputation; but in his Exaltation was magnified and exalted gloriously. The word thus explained, we observe,

That the Lord Christ is a Jesus, a Savior to his people.

This truth should be sweeter than the honey or the honey-comb to the lost sinner. Christ hath some names of terror and dread, as when he is called a Lion and a Judge; some again of love and comfort, as this of Jesus, which, as Bernard saith, is, In ore mel, in aure melos; not that the name, or the sound of words is such; and therefore that superstitious custom of bowing at the name of Jesus, was not for some hundred of years after Christ, and hath no Scripture institution. But the Office signified by name is to be cordially improved by the believing soul.

Therefore to explain this, Consider •…

First, That Christ is not a Savior in any temporal or worldly sense. It's true, God is said to be the Savior o • the whole world, because of his preservation, which extends to all; but Christ is a Savior, because he saveth his people from their sins; Mat. 1. It was a corrupt opinion among the Jews, yea the Disciples were leavened with it, That Christ should come, and be a temporal Savior, as Joshua and Moses I were •• but this salvation is wholly spiritual; it's from our sins, from the Devils; and condemnation, which as it is the greatest salvation, and none could be a Savior, in this sense, but Christ: So it ought to be of the greatest esteem with us. Therefore the Gospel is called 〈 in non-Latin alphabet 〉 , it being the most happy and blessed news that can be, for broken and undone sinners to hear of a Savior. Do not then come to this Savior for loaves, for outward advantages, but if sick for sin, and burdened under the load of it, come to this Savior for ease.

Secondly, He is a spiritual Savior, but not in a Socinian sense, as if he did only save us by example, and giving us a pattern of holiness, but not saving us by his blood, as a ransom and atonement made to God's justice for us. The Scripture is clear, not only to inform us of being our Savior; but in what manner; and indeed the manner how, viz. by becoming a curse for us, and suffering in our stead, as a Surety, doth wonderfully aggravate the love of Christ, and make it love unspeakable.

Thirdly, He is not a Savior in an Huberian sense, as if he did actually save all. For he saith, That as Adam did actually condemn all, so Christ did actually save all, that is, put them into a state of salvation, so that if they fall from that, and are condemned, it's a new willful transgression of their own: but the Text saith, He shall save his people, not all from their sins.

Fourthly, He is not a Savior in an Arminian sense, as if he were a Savior only habitually, aptitudinally, or upon condition. If men did believe in him, and receive him, as a Savior by impetration, not application; for this is to make the whole fruit of Redemption incertain, and that he might have been a Savior, and yet not one saved. But

Fifthly, He is a Savior in an efficacious applicatory manner. Those that he intentionally died for, he will save. This good Shepherd will find out his lost sheep, and not expect till the lost sheep come and find him, which will never be. They are his sheep he layeth down his life for. It's his people he saveth from their sins. So that those of whom Christ is a Savior, he will in time cause by effectual grace, that they shall come home to him, and be made partakers of the glorious benefits that flow from his death.

Thus you see in what sense he is a Savior, take notice of the properties of it.

1. It's a spiritual salvation; and therefore carnal and natural men, who feel not themselves spiritually undone, they will never run after him. The godly soul that complaineth of the guilt of sin, of the power of sin, of the remainders of corruption, he it is, that crieth out, Oh let this Savior come and save me! And he can the more affectionately do it, because he himself was saved and delivered by God, from the cries and agonies he conflicted with. The Apostle aggravateth this for our comfort, Heb. 5. 7. He made supplications with tears unto him, that was able to save him from drath. And Heb. 4. 15. because he was tempted like us, sin only excepted; we are therefore exhorted, to come boldly to the throne of grace. And hence some consider that of Zechariah Chap. 9. 9. where the daughter of Zion is exhorted in rejoice greatly, because her King cometh having salvation. (The word being in Niphal) they render it Salvatus, being first saved himself, and then saving us; howsoever this experience of our infirmities makes him the readier to save us: but to whose heart is this truth welcome save to the spiritual Christian?

2. He is the sole Savior. Act. 4. There is no other Name under heaven by which we can be saved. It's high presumption to add other Savior's and Mediators to him under any distinction whatsoever, so that we must go to him alone. And truly this is a very hard duty, witness all that Pharisaical and Justiciaryrighteousness which is in the world. How unwilling are men to renounce all their own righteousness, to trust in him alone, to rest upon him only?

3. He is a full and sufficient Savior; there is no defect or fault in him, he cannot say, he hath not salvation enough; yes he hath enough for thee, and every godly man else. Hence he is called 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , by Simeon, Salvation in the very abstract, as having all the fullness of it in him. Hence he is said to be able to save to the uttermost, Heb. 7. 25. Oh let this vanquish all thy fears and dejections, saying, Can Christ save some sinners indeed, but not so heinous a wretch as thou judgest thyself to be?

Use 1. Of Instruction. Judge then yourselves to be undone and lost by reason of sin. Christ saith, He came to save that which was lost, Matth. 18. 11. As long therefore as thou art full and well in thyself, and doest not come often into God's presence, saying, Oh I am a lost man! Oh my sins have undone me, all the world cannot save me! What shall I do, O Lord Christ, Be a Jesus, be a Savior to me? Till (I say) thou art in these sad agonies, Christ is no Savior to thee. Shall the Disciples in danger of drowning, Matth. 8. 25. cry out, Lord save us, we perish? And the Israelites, when Dathan and his Complices were swallowed up, cry out, we die, we perish, and are consumed: How much rather should the sense of our sins affect us?

Use 2. Of Instruction. Be not discouraged, if truly humbled, though guilty of great sins: Why is he a Savior, if thou art not lost? If thou hadst no sins, there would be no need of a Savior.

The second Description is from his Appellative Name, Christ, which is as much as anointed, or the Messias. The word is used sometimes generally to all the people of God, Hab. 3. 13. The whole body of Israel is there called God's anointed; and to this sense Grotius brings that place, Heb. 11. where Moses is said to account the reproaches of Christ better than the treasures of Egypt. By anointed, he understands the people of Israel. But that is not so probable. It's more specially attributed to those that are chief amongst the people of God, Psal. 105. 15. where God is said to rebuke Kings for his people's sake, saying, Touch not my anointed, nor do my Prophets no harm; that is, Abraham, Isaac, and others, who were in eminency of esteem with God: He doth not mean Kings there, but his eminent servants. Hence it is also that amongst the Jews, their chief Officers, Kings, Priests, and sometimes Prophets were anointed. Now Christ because he did excel all these, being the true Trismegist, the King, Priest and Prophet; Therefore he was called the Messias, or anointed one, 〈 in non-Latin alphabet 〉 in a transcendent manner. Hence from Daniel, Chap. 9. 24. The anointing of the most holy; he was called the Messiah, as if none deserved the name but he.

Now you must know there is a twofold anointing, or a twofold Oil, which the Scripture speaks of; one material and visible, which was used in the Old Testament; the other material and invisible, which is the Spirit of God, with the graces thereof. When therefore Christ is called the anointed, and God is said to anoint him, Act. 4. 27. & Psal. 45. 7. And also the people of God are said to have the anointing, 1 John 2. 27. Hence Jerome said, Disce Christianum nomen tuum interpretari. This is wholly to be understood after a spiritual manner. For as Oil was in the Old Testament used significatively, to represent the graces of God's Spirit; hence everything dedicated to God, was to be anointed; to teach us, That no approaches unto God, without sanctification, were acceptable. So in the New Testament, the Spirit of God and his graces, still retain the name of anointing. The Jews out of extreme hatred to Jesus Christ, will not call their Messias, whom they expect 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 . Now Christ is therefore the Messias, the anointed one, that he may be a Jesus, without this he could not have been a Savior. Observe,

That the Lord Jesus is anointed to be our Savior.

Therefore he is called the Messias, the Christ; and the chief scope of the Evangelists, is to prove, that Jesus of Nazareth, then born, was the Christ, the Messias. For as Antichrist must be discovered by having all the peculiar characters, that the Scripture attributes to him: So must Jesus be proved to be the true Christ by having all the Prophecies and promises fulfilled in him. This title Christ doth briefly imply:

First, His solemn inauguration and consecration to that Office of a Savior.

Secondly, The full qualifying of him for that work, both in fitness of Person, and fullness of graces. Therefore (as you heard) God is said to anoint him. And certainly if Moses were enabled to bring Israel out of Egypt, and Joshua into Canaan, notwithstanding all the oppositions in the way, fear not but Christ the anointed will bring all his children to Heaven, notwithstanding all contrary power.

Use of Encouragement to every believer, Christ is anointed to be thy Savior. Therefore he wants nothing for that Office, and God desireth no more. Though thou art wretched and sinful, yet thou hast not a weak sinful Christ. Thou mayest now always live in a Jubilee. Did the poor Israelite, whose Land was mortgaged, and houses sold, trouble himself about money, when that time came? No Jubilee was better than money that released all debts, &c. Thus the Lord Christ is anointed to save thee; Christ is better than perfect obedience, than Adam 's integrity, than freedom from all sin; Christ was anointed with the Oil of gladness, let it be Oil of gladness and joy to thee.

2. Is Christ thus anointed? Then labor to partake of this ointment, 1 Joh. 2. 27. What a glorious expression is there of all the godly? They have an anointing that teacheth them all things, viz. practically, in necessaries to salvation. A man may be a very knowing man, and yet have not this anointing, but the oil that was poured on our Aaron, descends on his skirts to all his people, Ps. 45. God is there said to anoint Christ above his fellows, that is, as some expound, above all anointed Kings or Priests; but others render the Preposition min propter, for his fellows, viz. all the godly, which are made his brethren. Let then thy life be like that Alablaster box of ointment.

SERM. VII.

THe Author and Fountain of Paul 's Apostleship hath been considered absolutely, under those two names Jesus Christ. We shall now take notice of them relatively. For herein doth the name of the Apostle breed reverence and esteem with believers, because Jesus Christ himself doth appoint them. So that the Apostle doth not make himself the ultimate object, into which their faith and obedience, is to be resolved, but the Lord Christ. Insinuting hereby, that if they reject him, they also refuse Christ himself. It is not in his own name that he cometh, neither doth he intrude himself into this Office, but he is sent by Christ, and comes in his Name. Now although, when he is said to be the Apostle of Jesus Christ, we may understand it finaliter, because his whole work and office was to advance Christ, to exalt him, to study and preach nothing but him, yet it is chiefly to be understood efficienter; For his meaning is, he had his Office, and his Power from Christ. Observe,

That the Lord Christ, as Head of his Church, doth appoint all Officers therein, so that they act and officiate in his Name.

The Apostle speaks this fully, 2 Cor. 5. 20. We are ambassadors for Christ, we pray you in Christ's stead to be reconciled to God. What an efficacious Argument is this for your attention and bedience? The Ministry is not an human invention; neither do we plead our own interest, or act in our name, but it's Christ's interest, we are his Ambassadors, we come in his Name to you. It is he that giveth us our commission to preach and baptize, insomuch that all the affronts, contempts and rebellions that our Ministry meets with, for it's sake it redounds upon Christ himself; and what is done against us, coming in his name is taken by the Lord Christ, as done against himself; He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me, Luk. 10. 16. See how heinous a sin it is, and how far it reacheth thus to reject those who have Christ's commission to watch over a people. It is not for ourselves, but for your good, ye should know these things.

But let us consider the Doctrine; and to explain that you must know,

First, That the learned do from the Scripture find a twofold Kingdom attributed unto Christ. The one as he is God, having the same Essence with the Father, and so ruling over the whole world. The other as he is Mediator, and Head of the Church, and so the chief Governor and Shepherd thereof in a peculiar manner. The first is called his Essential and natural Kingdom. The second his Dispensatory and Donative. The Sacinians have occasioned this distinction. For when we bring those places, where Christ is said to be King, and Lord, to be exalted above all principalities, to prove his eternal God-head. They answer, This is a constituted God-head; Christ was not thus King, till after his resurrection; and therefore (say they) it was given him in time, whereas if it were an essential attribute of God, it must he had from all eternity. To this it is answered, That Christ as God had right to all that glory and honor, which was given him in time; but then as Mediator, so it was a reward, at least a consequent of his obedience and humiliation. So that they grant, Christ did in time receive a Mediatory Kingdom and glory, whereby he was made Head of his Church, and to rule in with supreme power and authority, though from the Father; neither doth this derogate from his Deity, to say it was given him; for it was not given him to make him more perfect, only to perfect his Church, and it's a gift of such a thing, which only can be attributed to God; for none but he that is God can be Mediator and Head of his Church, because he that is so, must be the cause of all the grace and spiritual benefits which are in the Church.

Secondly, Christ being thus exalted as Head of the Church, all Church-power is radically and f •• tally seated in him. So that the power to make Church-officers, doth not arise originally from the people, as (they say) civil power doth, and is therefore called 〈 in non-Latin alphabet 〉 , on human ordinance, but it cometh from the Lord Christ. Hence Matth. 28. 18, 19. when Christ had said, All power is given me in heaven and earth, then from this power, he appoints them, to go teach and baptize. Thus in another place he saith, John 20. 21, 22, 23. As my Father hath sent me, so I send you, whosoever sins ye remit, &c. From his Mediatorship ye see, he giveth the Keys of Government to his Officers. This also in a lively manner is affirmed, Ephes. 4. 10, 11. where Christ's ascension is spoken of, and his glorious exaltation, That he might fill all things, that is, appoint all things in his Church, whereupon he enumerateth all Offices, and showeth that they have all their Commission from Christ, and that both, the ordinary, as well as the extraordinary.

Therefore in the third place, The Officers in the Church are properly servants to Christ, and receive their power and commission from him. It's not the Church but Christ, that hath set Officers in his Church. The Church indeed may apply the person to the office, but Christ institutes and applieth the office to the person. The Church cannot make a Minister in this sense, viz. to institute the office, for then it might appoint other offices, then Christ hath, only it may design the person. For Christ is the fountain of all Church-power, and officers receive their authority from him. It's true, that the Apostle saith to the Church of Corinth, All things are yours, 2 Cor. 4. 5. And in another place, We are your servants for Jesus sake; but the meaning thereof is ministerially; their office, and the execution, that was wholly for the Churches edification, not that they had their power from the Church. For who can think that Paul had his authority from men, when he disclaimeth it so often, yet he reckoneth himself in the number of those that are servants for their spiritual benefit.

Thirdly, Although it be disputed, Whether the power of appointing Officers and Laws in the Church belongeth to Christ as a Prophet, or a King. Some say, as a Prophet he doth thus govern his Church, yet it is more probable that be doth this as a King: So that Christ as a spiritual King over his people, doth appoint what officers, what Ordinances and Orders he pleaseth: so that you must know that this is part of Christ's Jus regale, and they come equally from the same fountain, both to appoint an Officer and an Ordinance. The Church can no more appoint a new Office, than it can a new Ordinance, a new Sacrament. This is greatly to be observed, because the Governors in the Church, or the civil Magistrate for politick considerations have instituted new Offices, and many times made the Government of the Church, suitable to that of the Commonwealth, equalizing spiritual Officers with Civil; but this may be no more done, then to appoint a new Ordinance; and the reason is, because both Offices and Ordinances are for supernatural effects, to convert, to build up in grace. Now none may appoint anything for such high ends, but those only who are able to accomplish them: Christ only can convert, therefore he only can appoint an Officer, or Ordinance for conversion: Besides, to appoint new Officers, would redound to Christ's dishonor, as if he were not either wise, or able enough to appoint all things in the Church necessary to attain salvation, whereas the Apostle preferreth Christ above Moses, That he was but as a servant, but Christ as a son in the house, Heb. 3.

Use of Exhortation; first, To the Church-officer. Doth he come with Christ's Commission? Doth he appear in his Name? Then let him be sure to improve his Office according to Christ's command. If Paul be an Apostle of Jesus Christ, then his work will be to exalt Christ; our power, saith he, is not for destruction, but edification, 2 Cor. 13. It's a capital crime for an Ambassador to vary from his Cossimission, to go contrary to that. This should daily lie upon our hearts, To what end have I this Office from Christ? Is it not to labor in his vineyard? Is it not to convert souls? Do not all the names, which Church-officers have, employ labor, work and diligence? Especially these things they must take heed of:

1. That they turn not the Office of Christ into matter of pride, dominion and earthly interest. Even the Apostle himself said, Not as having dominion over your faith, but helpers of your joy, 2 Cor. 1. ult. And the Apostle Peter forbids the lording over God's heritage, 1 Pet. 5. 3. This tyranny in the Church by the Officers thereof, hath been a fatal destruction thereunto. When the Sun hath been in the Eclipse sad alterations must needs follow, say Astrologers. As not into pragmatical domination, so neither may they turn it into earthy and worldly advantages, setting up their own name, their own greatness, or their own worth thereby, which the Apostle often disclaimeth; But we are to walk, even as Christ himself in his office, who sought not himself, neither did he mind his own will, or his own glory. And certainly, the higher the Office is, the greater will thy account be, and thy condemnation the heavier. Oh the dreadful account that is to be made at that day concerning this talent!

2. Of laziness and idleness. For the work is of great consequence, The blood of souls will speak more terribly than the blood of Abel's body. How severe was the master in that Parable of our 〈◊〉 to him who hid his talent in a napkin? Luke 19. 20. he is called an unprofitable servant, and must be cast into utter darkness.

Use 2. To you that are the people. If we have our Commission from Christ, then take heed how you reject the Word we speak from him. The Apostle makes a comparison between him that refused Moses speaking, and Christ speaking, and saith, How much forer punishment shall he be thought worthy of, Heb. 10. 29. Every Sermon your condemnation will rise higher upon you. Think not that our words will pass away: No, God saith by the Prophet, They shall not return in vain: for if it be not a saving and converting word, it will be an hardening and condemning one. No wonder if our Savior spake one Parable to this very purpose, and concludeth, Take heed how you hear, Mark 4. 24.

The second thing observable from this relative consideration is, That the Apostle intending to beget awe and esteem in the hearts of those he wrote unto, he mentioneth his Office, and from whom he had it, An Apostle of Jesus Christ. This was a greater glory (saith Chrysostom) then if he had styled himself any temporal Officer in the Civil State. For he doth (saith the same Father) as if one next to the Emperor should write to a certain people, giving himself that title of honor, which was next to the Emperor. Thus doth Paul, The Apostle of Jesus Christ. This could not but astonish and startle all his opposers and enemies, yet if you do consider, with a worldly respect, what Christ himself was, and so any Officer under him, you must judge it the most contemptible and despicable thing that can be, that which a carnal man would have been ashamed to own; for Christ himself was called, The Carpenters son, and bred up at Nazareth, a most despicable place; and his outward condition was so low, that he saith, He had not where to lay his head. And as for his Apostles, what repute they had in the world, Paul himself telleth us; when he saith, They were accounted the off-scouring of all things, 1 Cor. 4. 13. Yet see how the Apostle glorieth in this title, as that which might justly awe the consciences of those to whom he wrote. From this observe,

That those things are of high account and respect in the Church of God, which in the world are very despicable and despised.

As, That which is highly esteemed amongst men, is abominable before God, Luk. 18. So that which is abominable and loathsome before men, is highly esteemed with God.

We might instance in many things,

First, Christ who is the Head of the Church, and the chief corner-stone, yet he was rejected by those, who by their Office was builders: Yea, Christ crucified was accounted foolishness to the Gentiles. Insomuch that had not God promised Christ, To give him the Nations of the Earth; and had actually lifted him up, above all principalities and powers. We should have thought, there would not have been one City, much less one Nation, especially not so many Nations adoring him as God: We may truly say, This is the Lord's doing, and it is marvelous in our eyes. Christ is called by the Apostle, The King of Kings, and Lord of Lord's; which 2 Tim. 5. 16. Drusius saith, was the Title and Style of the great Kings of Persia; but who, except the Christian, would admire Christ more than the Persian King? Therefore it was a wonderful work upon those Wisemen of the East, that they should come and bring such presents, and worship Christ, though an Infant, whom they found in a mean place at Bethlehem, and in the meanest place there, but where God giveth spiritual eyes, there is a spiritual excellency discovered, where the world seeth nothing but contemptibleness.

Secondly, For the Officers of Christ. In worldly considerations, how low and despised are they? But to those who are spiritual, and acknowledge the Order and Institutions of Christ, they esteem them, as the Stewards of God, and the Ministers of Christ, insomuch that it's the cause of contemning Religion, when their Office is despised. Paul was so received by the Galatians, as if he had been an Angel from Heaven; Yea, Christ himself; They would have pulled out their eyes to have pleasured him. And we see in the after ages of the Church, how much the Ministers of Christ were had in esteem, insomuch that it greew unto an excess. Now though the carnal, worldly man beareth no such respect to them, yet those, who are led by Scripture, do highly esteem them, and that for their works sake.

Thirdly, The Duties prescribed by Christ, they are such as the world condemneth, either for folly or pusillanimity, as, Faith in Christ alone for salvation, self-denial, readiness to take up our Cross; To love our enemies, to do good to those that hate us: Are not these such things that the magnanimous and gallant spirits of the world do disdain?

Fourthly, The privileges and encouragements, which Christ also inviteth with, they are not such baits, as will take in the world. Psal 4. Who will show us any good? that is the vote of the world. As for the light of God's countenance, justification, and assurance of God's grace, these things they do no more esteem than the Swine doth Pearl.

Lastly, The due execution of the Censure of the Church, upon just grounds, to cast out the impenitent sinner. This the world contemneth; but yet you see how powerfully it wrought upon the Incestuous person. And Matth. 18. when our Savior had said, He that would not hear the Church, must be like a Publican and Heathen, lest they should despise this, he saith, Whatsoever ye bind on Earth, shall be bound in Heaven.

Use of Exhortation. To admire the power and wisdom of God, who hath kept up Church-officers, Church-ordinances in the world, when there are no outward pompous motives to persuade thereunto.

SERM. VIII.

WE are now to consider the last particular in this Inscription, as it is divided to us, and that is the impulsive Cause, or rather, the Manner how Paul obtaineth this Apostleship, which is said to be by the will of God.

Here is much comprehended in this expression; for hereby is declared, That it was not man, but God that called him; and therefore they should take heed, lest while they set themselves against his Office, they fight against God himself. The will of God 〈 in non-Latin alphabet 〉 is used sometime for the Effect and Object of his will, being the same with 〈 in non-Latin alphabet 〉 , Psal. 40. 8. and in many other places.

2. For the 〈 in non-Latin alphabet 〉 , the very act of willing, Rom. 9 15. And

Lastly, For the attribute and property in God, whereby he willeth; but this being the same with his Essence is infinite, and so transcendently differing from man's will, which is supposed to be a faculty distinct from the soul, and so an accident having also many imperfections accompanying of it, because it is the will of a finite creature.

It is not proper in this place to enter upon those great and large Disputes, which are de voluntate, or of the will of God. Though it might be operosum, yet it would not be operae pretium, especially in this place, where it is mentioned upon a particular consideration, viz. as that whereby Paul was made an Apostle. Paul doth not here attribute anything to himself, but all to the good will of God; for 〈 in non-Latin alphabet 〉 here is as much as 〈 in non-Latin alphabet 〉 , his beneplacitum, his good pleasure, both approving and procuring Paul 's Apostleship. From whence observe,

That it is the mere will and good pleasure of God that calleth us to any privilege or office in his Church.

As for Paul 's own particular, he is often affected with this grace of Apostleship, as he calls it, which was vouchsafed to him, whereas he had been the chiefest of sinners. And lest it should be thought, that Paul indeed might well attribute his Office, and all to God's grace, because he was so notorious a sinner you may read that Christ speaks to all his Apostles, that he alone not for their merits, had appointed them to that Office. Joh. 15. 16. Ye have not chosen me, but I have chosen you.

Let us illustrate this Doctrine. And

First, Every privilege we have in the Church of God, we obtain it by the mere will of God. And this must needs be so, for our call to the Church-privileges, such as Justification, and Adoption, and Salvation, are greater and higher mercies than any peculiar Office never so eminent. If God hath called thee to sanctifying grace in an effectual manner, this is far greater than to be made an Apostle. Judas was chosen to an Apostleship, but not to salvation, and therefore his end was dreadful.

The Scripture speaketh of a twofold Call, That general one, which belongs to all the people of God, who are his called ones, and that according to his purpose; and a special particular Call to some Office or Relation; and both these are of the will and good pleasure of God. For our effectual Calling as Christians, This is frequently ascribed to be of grace, not by works we have done, Rom. 9 15, 16. It's not of him that willeth. You see, it's not our will, our power, or strength, but of God that willeth. Thus Jam. 1. 18. Of his own will begat he us. This consideration then should humble all the godly, as Paul saith here, An Apostle by the will of God: so mayest thou, a Believer by the will of God, justified by the will of God; it's because God will have it so; my will, my power, nor the will of any man else, could not effect it for me. And this is for the general, as we are called to be believers.

But then more especially, concerning God's will, as to particular Relations and Offices, especially in God's Church. It is good to take notice of that old distinction, which Jerome had long since, concerning the Call of Officers in God's Church. For there are some (saith he) that were called only by the will of God, and of Christ, not at all by the will of man. Thus were the Apostles, they were appointed Officers by the mere will and appointment of Christ. And therefore Gal. 1. 1. we see in what a special manner Paul was an Apostle by the will of God; for he saith, He was neither an Apostle of men, or by men, but of Jesus Christ; nor of men, that is, he was not chosen by their votes and suffrage; nor by men, that is, he was not as the ordinary Pastors, who though called of God, yet were made so by men, as Timothy and Titus ordained Elders in every City where they had to do.

2. There are those who have their Call of God, but by men, such as we now mentioned. For though their Call was partly by the will of man, yet not solely. Therefore God is said 1 Cor. 12. to set these ordinary Officers in the Church, as well as extraordinary. As Joshua, though appointed by Moses to be chief Magistrate to the people of Israel, was as truly of God, as Moses, though not so immediately.

3. There are those who are of men only, but not of God; and they are all such, who by unlawful and sinful ways get into the Ministry, and so have an outward Authority and Office, though they be wholly unworthy, and unfit in themselves. These are indeed by the will of God; but it is a permissive will only, or by his just anger against an unworthy people.

Lastly, There are those, who have neither Call from God, or men; that are Preachers neither by the will of God, or of men, but their own self-will. These are intruders, that approve themselves, that judge themselves fit without the advice of others, These run and are not sent.

In the next place, Let us consider how comprehensive this is, when Paul saith, An Apostle by the will of God, and it is not useless: for every Minister ought to say so, I am a Minister of the Gospel by the will of God; and the people ought to say, Such an one is our Pastor by the will of God. It is God that had a special hand that he should be our Pastor, and we his flock. And

1. It is more than a mere bare will of permission. Paul did not mean God's mere permitting and suffering of him to be so, for thus all the false Apostles, all the false and corrupt Teachers that are, they are by the will of God. It was by God's will that any unworthy and corrupt Teachers have ever crept into the Church of God, 1 Cor. 11. There must be heresies, God will have it so; but how? It is only his permissive will, whereby he suffers sin to be. It was a custom that some Church-officers had to say, They were so permissione divinâ, by divine permission, as thinking themselves unworthy, only God suffered it to be so. Even as Bernard styled himself vocat us Abbas, as if he had only the name, not the reality: but it is well, if this was not proud humility. To be sure as God sometimes suffers evil Governors in Civil Affairs, so he doth also in Church-administrations.

2. Paul is an Apostle not by God's just and angry will, raising him up for the sins and punishment of a people; but it was from God's good pleasure. And this consideration is very terrible; God hath not only a permissive will, but a just ordaining will of evil and ungodly Officers at sometimes, to some people, for wise and holy ends, God in great anger doth will such Officers and Ministers to a people, that shall be blind guides, that shall be thieves and robbers, that shall be ravening wolves, and shall lead many to hell with themselves. Sad and fearful is the condition of such a people. See a notable place for this, 1 King. 22. 22, 23. where God is described as a just Judge sitting upon his Throne, and an host ready to wait on him. Now there was wicked Ahab, who desired such Prophets that would speak no evil to him, that would flatter him, and thereupon see what God saith to the lying Spirit, he bids him Go, and be a lying Spirit in the mouth of all the Prophets, and he shall persuade and prevail. Thus the Lord still doth. There are many people love not a Minister, that will reprove sin, that will promote godliness and holiness; but let them have a man, that will let them be at ease in their sins and formality. Now God in his just anger, and by his provoked will brings such a Minister to such a people: You would have such, and God will have you have such, and they shall persuade and prevail. To this purpose also, Jer. 5. 30, 31. Now this will of God in ordering such Officers, is sometimes to increase the condemnation of the Officer himself, and to draw out his sins more. They are Officers in the Church through the anger of God to themselves; they will gnash their teeth that ever they were entrusted with such power, for thereby they become more wicked. Had not Judas better have been the poorest wretch in the Church of God, then such an eminent Officer? It is sometimes also for the wickedness and ungodliness of a people; and therefore even those that are godly, who live under such providential Ministers (I call them providential Ministers, because they are so by his providence in anger, not by his approving will) they are to consider two things:

1. To bless and praise God, that the lying Spirit in the Minister hath not prevailed on thee; that he hath not led thee into the ditch, that his poison hath not fallen on thee: Oh admire God's goodness herein! And withal

In the second place, Humble thyself under God's hand. It is his will it should be so, as yet the providence of God doth manifest him offended with such a people.

3. The will of God doth imply, that Paul was not an Apostle by chance or mere hap, but that there was a directing hand of God in it. And certainly such a consideration would much embolden Paul; for as he was by the will of God made an Apostle, so by the same will he should continue, and be preserved in the same, notwithstanding all oppositions whatsoever. And thus all the godly Ministers of the Gospel find the good will of God towards them, that they were at first set apart for that function, or by some providence of God brought to desire it. They may find many times a peculiar will of God, that sometimes when their friends would have it otherwise, yet God would have them Ministers. And thus also for their designation to such a people. How many times are great discoveries of God's will, that where there was no likelihood, yet God would have him Pastor to such a people? It is of great use both for Minister and people to observe the special will of God. For as in civil relations of husband and wife, there God many times discovers a peculiar will of his bringing them together, which made the Wiseman say, Riches were an inheritance, but a wife was the gift of God. Riches and an inheritance are also the gift of God; but those relations are in a more peculiar manner of him. And it is good for those that are in such relations to quicken themselves by meditation on the will of God, that brought such things about, beyond all expectation, or human providence. Thus also it ought to be in spiritual relations: Oh it is good to lay to heart, how the will of God hath been, that thou shouldst live under a powerful Ministry, it may be all thy life time, and it hath been denied to others, who often have sought to God for such a mercy. Act. 16. 6. You may there read, that Paul while in his travails preached the Word everywhere where he came, yet was forbidden to preach in Asia; yet at the same time at the sixth verse, There stood a man, and cried, Come over into Macedonia, and help us. See how the Spirit of God like the wind bloweth where it listeth, commandeth Paul to one place, and forbiddeth him another.

4. It implieth, That it was no merit or desert in Paul, which advanced him to this Office. For as believers, John 13. are said, Not to be born of the will of men, or of the will of the flesh, but of God, which takes all from man, and giveth all to God: So it is in this work of the Ministry; it is not because men have parts, or learning, or holiness, that God sets them apart for such an Office, but God himself. God tells Jeremiah, Chap. 1. 5. That he had sanctified him from the womb, that is, set him apart to be his Prophet; and this was before any good at all could be in him. And this also Paul himself acknowledgeth, Gal. 1. 15. where he saith, He was separated from the womb. And observe, how both the work of grace, and his Apostleship came together; and the fountain of all is made God's pleasure, When it pleased God to call me. Thus you see, that those who are raised up to be serviceable in the Church, have all from God, both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Potentia and Potestas, as they are sometimes distinguished. Hence it is that this will of God doth not reach only to the appointing of him to his Office, but the inward preparing and fitting of him for that work. Thus you see that all things necessary for a good Minister is comprehended in this, That he is so by the will of God.

But you may say, What if a Minister should at first enter into this Office merely by the instigation of a corrupt will? Nothing at first made him intend the Ministry but hopes of preferment, and getting a livelihood in the world?

I answer, It is indeed a most blessed thing, when it is with a Minister, as with Paul; he was made an Apostle at the same time, when God did also inwardly reveal his grace to him: when from the youth the workings of sanctification, and zeal to convert souls, hath put them upon the Ministry; but where such corrupt principles did prevail, and were the only motives to be a Preacher of the Gospel, there must be great humiliation for them: and no doubt many godly Ministers of the Gospel have greatly bewailed their sinful entrance into the Ministry, that they had only corrupt and carnal motives stirring them up thereunto; and when this is done, no doubt God will accept of their labors, and they be made the more zealous for God.

Use of Exhortation, both to Ministers and People to study and meditate more upon the will of God in these things. Am I a Minister by the will of God? Are these my flock by the good pleasure of God? Was it of God, that I was separated and set apart for this work? This will be a great Goad both to duty and comfort. And

For the People, it is for you to look up to God more in this matter: Can you say, Such an one is a Pastor to you by the will of God, not by his permissive will, or providential will only, for this may be in wrath and anger to you; but his approving and appointing will? If so, take heed how ye resist the will of God.

SERM. IX.

THis is the second part of the Inscription, wherein we have the person conjoined in this Salutation, and he is described by his name Timothy, and by his relation, our brother.

The Apostle doth in several Inscriptions in his Epistles likewise name this Timothy, not that he helped Paul in composing of them, but partly for Timothies encouragement, to show the good esteem he had of him. As Nazianzen (if my memory fail not) in his Funeral Oration upon Basil, declaring the excellency that was in him, said, If Basil had lived in Paul' s time, he would have prefixed his name in his salutatory Prefaces, as he did Timothy and Sylvanus, &c. And partly because Timothy, as to the Corinthians had a peculiar relation. For 1 Cor. 4. 17. Paul had sent him to them, to put them in remembrance of their duty; and it seemeth, being now returned again unto Paul, he informed him of the Churches estate there. So that Timothy might well be mentioned, as having some peculiar relation to their Church-affairs. In some other Epistles, he joineth other persons, is Sosthenes, &c. Yea, Gal. 1. he conjoineth all the brethren that were with him.

So that we may attribute this to that great humility which was in Paul, that though so eminent and transcendent in Office and grace above all others, yet is pleased to make others sit (as it were) upon the Throne with him, and not to arrogate all things presumptuously to himself. Indeed the Popish Commentators, they instance in the Pope, that he calleth other Bishops Brethren; but all know, that what title soever he may use, yet he claimeth an universal Jurisdiction over them. But in Paul it was otherwise. From whence observe,

That the truly godly, though eminent in Office and Graces, yet are exceeding humble, and condescending to those that are far inferior to them.

Paul, though an Apostle, esteemeth of Timothy as a brother, though in other respects, he was his son, begotten by his Ministry. The truly godly, and the wicked, they are discovered by their spirits. The spirit of pride and ambition is in all corrupt teachers; And therefore when Austin the Monk was sent over by the Pope for the conversion of England, as they call it, the Monks that were then in the Land opposed him, concluding he had not the Spirit of Christ in him, because he was so full of pride and lordliness; but all the true Officers of Christ, they are endowed with that Spirit which Christ himself had. Now the holy Ghost descended in the form of a Dove upon him. And he bids all learn of him, for he was lowly and meek. Hence he tells his Disciples, That he will not anymore call them servants but friends.