An Expository Comment on 2 Corinthians 1

SERM. X.

WE are upon the Person conjoined in this Inscription; and that is Timothy, who is likewise inscribed in the Preface in several other Epistles.

Some have thought that because of this conjunction of him with Paul, that therefore Timothy did assist Paul, in making and composing of some Epistles: But that is not probable. He doth it (as you heard) to encourage Timothy, and also hereby manifesting his modesty, and humble condescension.

We have then the Person described by his name, Timothy; and by his relation, Brother. Not in a large sense, as Paul sometimes calls all believers Brethren, but in a special respect, because of his Office he was in, though at other times he calls him Son; of which in its time.

Let us first consider his Name, and so his Person; and then his relation.

His name is Timothy, as much as one that is for the honor of God; and so indeed he proved in an admirable manner instrumental thereunto. We may read of what parents he came, Acts 16. 1, 2. his Father was a Grecian, and an Infidel, but his Mother a Jewish woman, and one that believed. For Paul in 2 Tim. 1. 5. gives a great commendation of his Grandmother and Mother, and so to himself, as if their faith had been hereditary. For although his Father was a Gentile, yet because his Mother believed, she took so much pains with him, as that he knew the Scriptures from his youth up. Insomuch that Nazianzen said, It was a great benefit to have godly Parents, especially to have a godly Mother; because the mother, if holy, hath many opportunities to instill holy principles into the children, while young. And therefore Solomon speaks much of the instructions, which his Mother gave him.

Concerning this Timothy therefore, two things are observable:

1. That he being educated in an hopeful, godly way from his youth, and for the good report that he had in the Church of God, as appeareth, Acts 16. 2. As also because of some Prophesies and extraordinary Revelations, what an useful instrument he would be in the Church of God, Paul took a great affection to him; and made him an Officer in the Church, while he was a young man. So that Timothy was in respect of his condition clean contrary to Paul; Paul a persecutor, a blasphemer, an enemy, and that for a long while; but Timothy hopeful, and a disciple from the youth up.

The second thing observable is, That though Timothy was thus brought up with godly Parents, and so knew the Scriptures from his youth. And as Calvin thinketh, because of that expression, 2 Tim. 5. where he was persuaded of the unfeigned faith that was in Timothy, as well as his Mother, that it doth relate not to Timothy at that time, who was no doubt an eminent believer, but to his infancy or younger years, yet that seemeth not coherent with that which Calvin saith in another place, viz. 1 Tim. 1. 2. where, because Paul calls Timothy his own Son in the faith, he saith, That Paul was his spiritual Father in begetting of him to Christ. It is therefore disputed, Whether Timothy was not converted from his youth, or by Paul 's ministry afterward, as he did Onesimus, while in bonds? Some think, because he calls him 〈 in non-Latin alphabet 〉 , his germane, or sincere Son, not spurious, that he was the means of his conversion; as 1 Cor. 4. he saith, He had begotten the Corinthians by the Gospel. Others say, because he was so greatly instructed in the Christian faith, and so hopeful, Paul took him for a companion, and much delighted in him; and therefore Timothy a young man was serviceable to Paul, aged in propagating the Gospel; as a son to the father: and this the Apostle insinuateth upon a large commendation of Timothy, Phil. 2. 22. Others they think, That though Timothy might be converted from his youth, yet Paul did further instruct and convert him in the things of Christ, and so it was equivalent to a conversion. Now all these three respects may be allowed of, and have their seasonable matter of Doctrine.

But let us first consider, The great difference between Paul a convert, and Timothy a convert; one from his younger years a blasphemer, an high sinner; the other a disciple, and unblameable in his life; then observe,

That there is a great difference both in the persons, and the manner of conversion of those, whom God is pleased effectually to call, and to make use of.

They are not of the same condition or qualifications, that God calleth; neither are they brought home in the same manner. This Doctrine hath its great usefulness, as will appear.

But let us consider the various conditions, and then the different manner of their conversion.

First, Some are great and notorious sinners: Others again, are of a more civil and sober life. Some have from their youth up been kept from all gross sin, as Joseph, Daniel, Obadiah, and our Timothy in the Text. Others again have been very foul and scandalous, as Paul, Mary Magdalene, and divers of the Corinthians. Thus God cutteth down sometimes crooked trees, and sometimes straight, and makes his spiritual building of them. God can turn a barren wilderness into a pleasant spring, He can raise up children to Abraham out of stones. God is free in the work of grace, and so takes sometimes a great sinner, and sometimes such as are unspotted in their ways.

Secondly, There is a great difference sometimes in their constitutions; some are of a more fierce and choleric temper; others again of a more mild, and meek temper. Moses, he is said to be the meekest man that was upon the earth: But Elijah seemed to be a man of more fire and passion. Among the Apostles, John discovers himself to be a man of much love, as he was also much beloved; but Peter appeareth to be a man of more zeal, and sometimes inordinate heat, as when he struck off Malchiu his ear. Thus all the godly are not of the same constitution and temperament; some are more passionate choleric; others more mild and temperate, yet God he chooseth of all sorts.

Thirdly, There may be difference in their externals; Some are rich, others poor; some are great in place and office, others are mean and inferiors. For although 1 Cor. 1. Paul saith, Not many noble, not many wise, not many rich hath God chosen, yet some he hath, though not many. Yea, those that have been by their callings greatly engaged to sin, and to act against Christ, yet even of such God hath called some; some of the Pharisees, yea some of the Priests that were the most professed enemres to Christ, are yet said to believe in him. And thus in times of Reforneution from Popery, although Luther said, In the Monasteries and Frieries there was greater opposition to the Gospel, than in the very Ale-houses and Brothel-houses; yet Luther himself, and some others were Monks. Yea, as he saith of himself, Insanissimum Monachum, mad in doting upon Popish opinions, yet God converted them.

Thus you see a world of difference in the Externals of those that God calls; We might also add the Difference in respect of their Vicinity and Consanguinity. God calls sometimes out of a wicked Family, a wicked generation, a wicked place, where there is none else scarce that minds anything that is godly. In Caesar 's household there were some that believed; sometimes you have a Child converted, when Parents and all the Kinred are desperate enemies to God: Sometimes again, you have Parents and Children, and all godly, as it was with Timothy, in respect of his Mother and Grandmother.

In the next place, God's conversion of his people is in a different manner. Some have been in an extraordinary manner, as Paul, and many in the Primitive times: Others in the ordinary way of the Word; some • ave had more strange and remarkable passages to convert them than others.

2. Some have more deep humiliation, and greater terrors upon them than others. As some children are born with more pain and difficulty than others. Thus Paul, he was greatly humbled in his spirit, and brought low, whereas Matthew the Publican seemed to be converted, without such deep impression on his heart. Mary Magdalene likewise had great humiliation and bitterness of spirit, else she could not have wept so abundantly as to wash Christ's feet. But we read of Lydia, when God opened her heart, that she desired to entertain the Apostles, and discovered not such commotions of soul.

3. There is great difference sometimes in the continuance, others are longer in the birth, they have many conflicts, sometimes they are even entering the Haven; and then some violent storms drive them back again. Thus Austin confesseth of himself, That he had many troubles on his heart, and had many resolves and prayers against his sins, yet still he gave back again, and would procrastinate, he would weep and pray, but sin again, till at last God brought him out of the womb of sin, and he returned no more to his vomit. Others again, as many we read of in the Scripture, were immediately wrought upon, and with all gladness received Christ.

Lastly, There is variety in the occasions, and in the time. In the occasions, one affliction hath been an occasion to some such or such a correction upon them; a wife may sometimes be an occasion to her husband, or an husband to a wife: Yea, a maid-servant was to Naaman both an occasion of his soul and body's health likewise. And thus for time likewise, some are converted sooner, and some later; only you must know, that though there may be this difference, yet in these things all agree.

1. That the work of grace is wrought invincibly and irresistibly in all. There are none that by their own power, or free-will make themselves to differ from others, all are passive in the work of Regeneration. And

2. Though afflictions may be an occasion and a motive, yet it's the word of God that is the only ordinary means of our conversion.

Now the Reasons why God useth these various dispensations to all sorts, may be,

First, To show the freeness of Grace. For if one sort of persons only be converted, it might be thought some merit or desert were in them, which was not in others.

Secondly, Hereby likewise God showeth, That he doth not need any. It's not because he wants such, that he converts them, for if so, then only great men and learned men would be converted.

Lastly, It might be, that none of any rank should despair; and therefore the command is 2 Tim. 2. That we should pray for all, because God would have all to be saved; that is of all sorts, whether Kings, or Governors, who were then most unlikely, because the greatest enemies to Christ's Kingdom.

Use 1. Doth not God keep then to one way in respect of the persons and manner of conversion? Then this should teach every godly man, Not to make his conversion a measure of others; unless they have been humbled and wrought upon in such a measure, and with such kind of temptations, we are apt to judge harshly of them. Now although everyone that is regenerated is brought to see himself lost and undone, and thereby to believe in a Savior, yet the measure of sorrow, and degree of humiliation may be in one, more than in another.

Use 2. Of Direction to the people of God, that in these various dispensations of God's grace, They should mutually consider one another. Doth God choose thee a meek mild man, grudge not, or censure those, who are rough and of a more passionate disposition? But let all the children of God admire the grace and power of God, that doth subdue all things to himself. And though thou mayest not have that temptation or infirmity in thee, which thou judgest in another, yet thou mayest have another corruption of another nature: So that the consideration of this, should breed great love amongst the godly, and everyone be provoked to give glory unto the grace of God, which is all in all.

The second Doctrine is gathered from the necessity, if not of conversion, yet of that which was almost equivalent to Timothy, though enjoying very godly education. And from thence observe,

That none are to rest upon their godly education under godly parents, but they are to consider whether the work of Grace hath ever been wrought in them or no.

Calvin (as you heard) thought Paul a spiritual Father to Timothy, and that he was converted by his Ministry, though of such excellent education; and all agree, That whatsoever seed of grace he might have in his younger years, yet there was a more perfect and complete informing of him by Paul.

Briefly to open this, Consider

First, That it cannot be denied, but that some may be converted from their youth; that they have had the holy fear of God upon them, ever since they were able to understand anything. 1 King. 18. 12. Obadiah told Elisha, He feared the Lord from his youth. And thus John Baptist did partake of the holy Ghost, while he was in his mothers womb: and it is a most blessed mercy thus to have our spiritual and natural life together: They are preserved from those wounds that others go halting with to the grave. Yet

In the second place, They are not to rest upon this, who have lived civilly from their youth, and followed their good education. For good Education is one thing, and Regeneration is another thing. The one is but external, and maketh only an outward Reformation; but the other is internal, and makes a spiritual change, Mat. 19. 20. We read of one, He had kept all the commandments from his youth; who said, he spoke according to his education and instruction. For the Pharisees taught, That the Law required no other obedience then what is outward. Now he had kept himself from any outward pollution, or gross transgression. But we have a remarkable instance in King Joash, 2 Chron. 23. 2. Jehoiada a godly man brought up that King in a godly manner, and he did that which was right all the while Jehoiada lived, but when he died, than he hearkened to the counsel of others, that were the means of his ruin. Therefore consider, whether thou hast anymore then the remnants of good education upon thee; in time of temptation thy rottenness will be discovered. But

Thirdly, Grant that thou hast received grace from the very womb; yet know, That upon thy growing up, the world will make a great change and alteration upon thee. For they were but the seeds and initials of grace, it's the word of God that must further complete and perfect thee. Therefore that illumination, and degree of sanctification, which thou shalt be partaker of, will be (as it were) a new thing to thee, thou wilt think thyself to have been in the dark, and to have known nothing comparatively to what now thou doest. So that although we are not to puzzle and perplex the godly, with the knowledge of the time when and where; and how they were converted, as if that were necessary; yet we are to find that God made a change upon us; we are not what we would have been by nature; we find God making those tender plants, or that little mustard-seed to grow up into a large and great Tree.

Use of Examination. See what God hath done upon thy heart, as well as parents. It will be no sure argument to plead, I had a godly father, and godly parents, I have been always used to godly duties; but search, and again search, whether thou art a new creature.

SERM. XI.

WE are now to take notice of the second Description, that Timothy is adorned with, and that is a brother to Paul. He is called a brother, not in a large sense, as all believers likewise are, but because of a special relation, he being also a Church-officer, though in an inferior degree to Paul. And he styleth him brother, not only from his humility and low condescension: Of which already; but also to show his consent and agreement with Paul in all those things treated of in the Epistles. As he calls him Brother, so he often useth the compellation of a Son, because he was not only the instrument, either of conversion, or further institution of Timothy in the ways of Christ: but because in the ministration of the Gospel, Paul was a father to him, directing him how to manage his ministerial employment; and therefore he writeth two Epistles to him, which he doth to none else; and all are to direct and guide him in his Office. So that it was Timothy 's great happiness to have such a Gamaliel, as Paul was, and to be brought up at his feet, as he was at Gamaliel's.

There are two profitable Observations deducible. First, In that Paul calls him Brother; hereby showing their consent and agreement in the matter delivered. We may observe,

That the consent and agreement of Church-officers in religious matters is of great use and moment.

If Paul should have written one thing, and Timothy another, or the clean contrary, this might have occasioned great distraction amongst the Corinthians, not knowing what to believe, or which way to take. Consent is so great a matter, or unity, that the Roman party makes it a note of a true Church, although they cannot greatly glory in that note.

To understand this,

First, There is a most perfect and absolute consent and agreement, and that not only in matters of Religion, but also in all civil ordinary things. So that all the Officers of the Church have the same velle, and the same nolle, which the Heathen said was true friendship indeed. Now such a consent as this, is not to be expected in this life. That glorious privilege will be in Heaven, where not only several sects and opinions shall cease, but also there shall be no more diversity in their wills and affections. The Apostolical Church could not be thus happy. For we read of the Apostles twice contending, who should be the greatest amongst them? and this came from pride and carnal affections: afterwards we read, Act. 25. 39. of a paroxysme, or a sharp contention between Paul and Barnabas, which was so great, that they departed one from another, who before had been companions in a fruitful manner to publish the Gospel of Christ. If such spots can be found in these Suns, no wonder if they be in the Moons, the lesser lights of the Church. Yea Gal. 1. there we may read of an high contest, and that was not indeed about a doctrinal matter of Religion, but in practice, which did relate to Religion: for there Paul resisted Peter to the face, and blamed him before them all. Thus you see, that though there were none, but Paul's and Barnabasses, none but Paul's and Peters, and such eminent Apostles in the Church of God, yet we could not look for such an absolute and perfect concord, that there should not be the least difference in anything. The Church never was, or will be like the upper region, that is not molested with the least turbulent vapor.

Secondly, There is a full conformity or agreement in the substantials and necessaries of Religion; and also in all the accessories and circumstantials therein. And this is the next perfect Unity to the former; and this was in the Apostolical Church. Those that were the true Officers of Christ, had no difference either in Doctrine or Church-government, or worship of God; but they were all unanimous, as far as may be observed. Indeed Act. 15. 1. we read of some Pharisees who were said to believe, That they taught a necessity of circumcision and observation of Mosaical Rites to the converted Gentiles, which made a very great rupture and schism in the Churches, while newly planted. And although there was a Council gathered together to stop this breach, and Decrees made to regulate the Church herein, yet it should seem that their Authority and Interest did not pluck up this division by the root. For Paul in some of his Epistles, makes this his great doctrinal scope, to establish them in their Christian liberty; but for the Apostles themselves, and the faithful Officers in the Church, they seemed as to teach the same thing, so to walk in the same order, and ways of Christ.

Lastly, There is a consent and agreement in the essentials, and fundamentals of holiness; but difference and hot dissensions in those things, that are praeter, or circa- fundamentals, as also in matters of Discipline and Government. Now although we maintain against Papists, That by the good blessing of God, all the Reformed Churches (excluding Socinians, &c.) do agree in the essentials to salvation: yet it must be likewise granted, That in respect of accessories, there are sad divisions, and woeful rents in the Church of God. The name of Lutherans and Calvinists, as also of several forms of Government, do argue, that there is a great breach amongst us. And this we must expect to have always in the Church, as long as men are subject to ignorance, mistakes, and carnal affections. And therefore we are not to be offended and scandalized at it, much less hearken to Popish Emissaries, who take this advantage amongst weak people, to persuade them, that the Church of Rome is therefore the only true Church.

These things premised, let us consider what are cementing and uniting principles; what do conduce to Unity amongst the Officers of God in his Church. And

First, That which is always willing to be last is Humility, and a spirit of meekness and moderation. You never heard of an humble man, that he was a disturber of the Church, or broacher of heresies. Heretics have always been proud, haughty and ambitious men, as Marcion, Nestorius, and others, especially the Pope of Rome, who exalteth himself above all that is called God. Were then men of more humble and lowly spirits, having low apprehensions of their gifts and abilities, this would wonderfully make to consent and agreement.

Secondly, Earnest and servant prayer unto God for the holy Spirit. For seeing it's the Spirit of God that is promised to lead us into the truth; And Officers of the Church have a more peculiar promise for it above ordinary believers, as being in a more peculiar Office, and receiving a proper Commission from Christ: It is therefore necessary to implore this assistance of God's Spirit. For whereas the Papist doth scornfully, and with derision ask, How comes it about, that seeing every Sect in the Protestants, doth lay claim to the Spirit of God, all owning it to be their guider in their several ways? How comes it about, that yet these spirits are so contrary to one another? Can the holy Spirit of God be opposite to itself? To this calumny it is easily answered, That all Officers and Teachers, do not equally, and in the same measure partake of God's Spirit. For besides that, there is not now any such measure of it given to any Officers in the Church, that makes them infallible; There is an inequality and difference in the degrees of partaking of this holy Spirit of God, so far as it is communicable. Some have it more in the gift of illumination; some more in the gift of sanctification; and withal some are more negligent and faulty than others. And therefore the holy Ghost is not communicated to all alike. For pride, negligence, want of servant and earnest prayer, makes the Spirit of God to keep off from us. Oh then, that all who have inspection in the Church of Christ, were more earnest for God's Spirit, that he would enlighten us, and direct us; howsoever that he would so sanctify us, that if we did err, yet we shall not be obstinate and pertinacious in it.

Thirdly, An uniting principle is to take heed of self-will and self-conceit, to make our wills and humors, or apprehensions, the Law and Rule of truth. The Apostle amongst other qualifications in an Elder requireth, Tit. 1. 7. That he be not self-willed, 〈 in non-Latin alphabet 〉 , one that pleaseth himself, or is self-conceited of his own abilities. For all herefies and divisions are bred in the womb of this self-conceit: and commonly the more ignorant, and the less knowing, the more obstinate and self-conceited. For the more knowledge any man hath, the more he apprehends his own weakness and ignorance; he also seeth the strength of such arguments, which one of a shallow capacity can no more reach unto, than a Pigmy can the Pyramids. More principles might be offered unto you, but I have spoken to this at large from John 17. where our Savior prayeth over and over again for unity amongst believers, as if it were the only pillar of all sound Doctrine, and true holiness. Only the usefulness of this agreement is seen in the good influence that it will have upon the body of believers; a divided Ministry, will also make a divided people. If those bright luminaries of Heaven, should oppose one another, as the Moon doth sometimes the Sun, what sad Eclipses doth it produce? We read 1 Cor. 3. that amongst these Corinthians there were heavy divisions, though that seemed to be the people's sin most, who made such a difference, one saying, I am for Paul, another, I am for Apollo.

Let the Use be, To us all to importune God, who is the God of peace, and who alone can fashion the hearts and minds of men alike, that he would bless the Church with this Unity. Oh how greatly would godliness flourish, errors be discouraged, if it could be said, of all believers, which is spoken of the primitive Christians often, That they met together with one accord, and with one heart! Oh how blessed is it to see the whole Church of God, rather than one family, or City to dwell together in Unity!

The next thing observable is, in that Timothy, who is here called a Brother, is at other times very often called a Son. And besides the Reasons insisted on the last day, there is another mentioned, Phil. 2. 22. that Paul was as a Father to him, instructing of him about his Ministerial Office, and therefore had two Episties wrote to him for the managing of Ecclesiastical affairs in a godly manner. This great help and tuition (as it were) Timothy had from Paul, being made a Church-officer, while he was young. Observe,

That it is of great consequence to such who in their young years are set apart for the Ministry to have the guidance of those who are more solid and experienced.

Thus Christ himself, though he could have immediately furnished his Apostles with admirable and sufficient abilities for the great work of Apostleship, yet kept them two years, as the Harmonists gather, under his peculiar charge and information. In the Old Testament likewise, though the gift of prophesy was by immediate inspiration, yet we read that even then there was the College of the Prophets, and the sons of the Prophets, 2 King. 2. 7. So we read 2 Chron. 34. 22. of the College of the Prophets. Hence it is also in the New Testament, that the Apostle directing of Timothy, how to keep up the sound Doctrine of Christ after his departure, giveth this notable instruction, 2 Tim. 2. 2. That what Doctrine he had heard from Paul, he should commit to faithful men, that should teach others. That is a very full and pregnant Text. For the usefulness of Universities, that there should be Nurseries, wherein young ones should be trained up to deliver the sound Doctrine to their Posterity after them. Though in those primitive times there was such a plentiful effusion of the Spirit of God in the gifts thereof, yet he there commands, that faithful men should be chosen, who should commit to posterity, one age after another, the true Doctrine of Christ; and therefore in the primitive times, before there were Universities, the Bishops house was a Nursery to train up young Disciples. And in Origen 's time, he began to be a Catechist, and to set open a School in reference to the Christian Religion. If there be in such public Nurseries and Universities, gross abuses, men degenerating into laziness, and not fulfilling the general intention of the Founders, the abusers are to be purged away, but not the order or manner of education itself. If it be said, The the Spirit of God is that which alone enableth a man to such Offices and Employments. We grant that the Spirit of God is the alone Sanctifier of all gifts and abilities; but yet now the Spirit of God doth not work in an immediate and miraculous manner, else why is there not working of Miracles? Why do they not speak in all Tongues? Why do they not understand Hebrew and Greek, which are the original Languages the Scripture was written in? If therefore we must not look for the Spirit of God in such an immediate way, it must be in a mediate and acquired way. And this ordinary way doth not exclude God's Spirit, but supposeth it. For if in those days, when miraculous gifts were ordinary, yet see what charge Paul layeth upon Timothy, to give himself to reading and studying of the Scriptures; especially that is observed by Calvin, 1 Tim. 4. 13. Till I come, give thyself to reading; he would not have him so much as neglect that little time. No wonder if in these later days such duties are more vehemently to be pressed.

Use of Exhortation to you that are people; to be of more public spirits in your prayers, not only regarding your present age, but that the truths of God may be handed from age to age; that the Universities may be pure fountains, and hopeful Nurseries, from whence may come such, who shall be able to propagate the pure Doctrines of Christ. Peter was careful that after his decease the pure Doctrines of Christ might be preserved. And so for your children, and children's sake, that they may not live in times of ignorance and darkness, importune God earnestly, that he would keep up such faithful men and good ways, that may propagate the Gospel to the worlds end.

SERM. XII.

FRom the Persons inscribing, we come to the Persons inscribed, or to those to whom this salutatory Preface, and so the whole Epistle is directed; and that is set down, 1. More particularly, and then more generally. More particularly; and they are described by the relative condition and estate they are in, viz. a Church [To the Church] which is further described topically from the place where it is, At Corinth.

Let us consider this particular first. And for the opening the word Church, we might spend much time therein; but I shall briefly explicate it.

The word is used, and that only in Act. 19. for a Civil Assembly. Yea, it's said 〈 in non-Latin alphabet 〉 , The Assembly was confused. The Athenians called their public meetings 〈 in non-Latin alphabet 〉 ; The word is used in Thucydides, as the learned observe. The Hebrew hath two words Cohel, which is for the most part translated Ecclesia by the Septuagint, and Gnedeth which is translated 〈 in non-Latin alphabet 〉 ; the Church, doth rather answer Cohel, than Gnedeth, because under the New Testament it is not fixed. As for such who would understand that place, Mat. 18. Tell the Church, of a Senate or Civil Power, it's so improbable, that it's not worth time to confute it. The word therefore is most frequently used in the New Testament, for an holy Society gathered together in an holy manner for holy ends. And thus it is used either for the Catholic, invisible Church, which is the whole body of Christ, that shall be saved, as when he is said, Ephes. 5. To give himself for his Church; and the Church is made the wife of Christ. And Col. 1. 24. it's called the body of Christ. This Church is meant in the Creed, when we believe there is an holy Catholic Church, and so a Communion of Saints, though some would have it a communion in holy things. To this Church belonged all the godly that lived in the Old Testament. For that is a dangerous error of the Socinians, that make the Church in the Old Testament specifically distinct from that in the New, as if they were not saved by the same Christ, and the same faith, as we are under the Gospel.

Now it's very necessary to distinguish this Catholic invisible Church from a visible particular one. The Papists confounding these, and making their Roman particular Church, a Catholic one, and applying such Texts of Scripture, as are spoken of the Universal invisible Church, to their particular, do thereby grossly mistake in pleading for the infallibility and perpetuity of their Church. But

Secondly, The Scripture doth use the word Church for a visible company of persons professing faith in Christ, and then it hath several acceptions. For sometimes it is used for the general Company of believers, Act. 8. 3. Thus Paul is said to persecute the Church. Or else more particularly, and for a Church at such a place, as the Church at Jerusalem, the Church at Corinth. Again, the word Church is sometimes used more strictly, for the People only, as distinct from Pastors. Thus the Epistles of John are directed, To the Angels of the seven Churches. Thus the Elders are exhorted, Act. 20. 28. To feed the Church of God, over which they were set. And in this sense the Remonstrants speak confidently, That the word Church is most commonly used, and that never, or very seldom, it comprehends the Officers also. But this is not so, for Mat. 18. Tell the Church, by the Church must needs be meant Officers at least with the Church, for they are said to bind and lose, which power is given to Officers only. It's true, they, and so Grotius, by Church understand a multitude, or more, in opposition to those two or three witnesses, that were required before: But the Context may easily be improved to overthrow that 1 Cor. 12. 28. God is there said to set in his Church, some Pastors, and Teachers, that is, as part, but the chief part of the Church. Even as the Stars are set in the firmament, but as parts of the Heavens, though the more noble and fulgent parts. Again, when the Apostle here writeth to the Church of Corinth, he must needs comprehend the Officers as well as the People, because he writeth about such duties, wherein the Officers were interested, as the censuring of the incestuous person; he speaks also of Prophets, which were extraordinary Officers in that Church, and they are blamed for male-administration about the Sacrament of the Lord's-Supper. So that although Grotius thinketh that abuse was, because they had no constituted Officers, yet it's plain they had some, because they had the administration of the Sacraments.

Lastly, The word Church is applied sometimes to an essential Church, as it is called, for a company of believers simply as such believing in Christ, of which often in Scripture, sometimes for an organized Church, that is, formed and stated in that godly order by a Ministry, Government and Discipline conjoined together. So that they make a particular flock being bound to submit to their Pastors, as their peculiar Pastors, and Pastors bound to watch over them, as their peculiar flock. Whether indeed this Church of Corinth was one Congregational Church, or one Church aggregated of several Congregations, is disputed. But of this in its time. This Church of Corinth was formed and stated in some order, though there were great abuses in it. As for our common use of the word Church, taking it for a place, or the material building, that is an improper speech, but allowable by a Synecdoche, as the word 〈 in non-Latin alphabet 〉 signifieth, both the place and persons therein convened. And although one or two learned men from 1 Cor. 11. would have the word used there for a place; yet the arguments are not cogent; for the people are properly the Church, it's they that Christ hath redeemed, they are to be built up by Pastors and Teachers, whereas the material Church is built by manual Artificers, not needing an Apostle, but a Carpenter.

This may suffice for Explication, only let this be added, that the Greek word relates to God's calling, it signifieth a Society called by God. So that the Apostle directs his Epistle to that Society or company of persons that did come our from the Heathenish Idolatries and abominations, that the other Corinthians lived in, and did profess their faith in Christ, with obedience to him. From whence observe,

That a Church is a company called of God by the preaching of the Word to the profession of faith in Christ, and an observation of all that solemn worship and Ordinances which Christ hath appointed, with a life in external conformity thereunto.

This is a Church. When you read of a Church at Jerusalem, a Church at Corinth, the seven Churches of Asia, you are to understand such a company. And this Doctrine about a Church is much to be insisted on. People are generally carnal, ignorant and profane. And although they would think it an high reproach to have the name of a Church denied them, or to be cast out of the Church, as so many Heathens, yet they do not attend to the nature of a Church, nor to the properties of those who are to be members thereof. It is true, there are vast and infinite Disputes about a Church, and every sect or party, is ready to monopolize and appropriate that name to them, That they are only the Church. But these great Disputes about it, argue we should be more careful to distinguish, lest we take Babylon for Jerusalem, lest we take that for God's Temple, which is indeed a den of thieves. Doth not the Popish party glory in the name of a Church? Do they not make it necessary to salvation to come into communion with it? and yet it is the place, that God's people are called to come out of, lest they partake both of her sins and punishments.

But let us examine the chief particulars in the Doctrine, which is a popular deseription of a Church. And

First, We say, It is a Society or Company. So that one man cannot be called a Church. It's absurd in the Papists, that when they have lifted up the name of a Church like a Gorgons head, to turn all men into stones, that they must not mutter a word against it; when you come to examine, what this Church is; at last it is but one man, and that is the Pope. What number goeth to make a Church is not defined. To a formed organized Church, there must be so many at least, that Church duties, which are essential, may be performed; and a distinction between Governors, and governed maintained; otherwise where two or three are, there is a Church, said Tertullian. Again, In that it is a Company, we see, That it is not lawful for a man to think of serving God alone by himself, when there is an opportunity of joining to a Church. You read Act. 3. and 4. as any persons were converted, presently they joined themselves to the Church. It is true, there may be such persecutions, or other impediments, that Christians have wandered up and down, and could not enjoy public or private meetings; but this absence from Church-communion was an heavy burden on their spirits. And as David, when banished from the public Ordinances, lamented it more than banishment from his own house, and land, and native country. Thus they cried out with him, As the Hart panteth after the water brooks, so pant our souls after thee, O God. You see then it's a duty to be of a Church. Hence because a Church is a company, we are diligently to attend to what is our duty, as we are a Church, and this you had need hear of often. For you must know you are under a twofold consideration; One Absolute, as a private and single person, and so you have several duties to attend unto. 2. Relative, as you are a member of a Church, or part of such a Society; and so there are choice and special duties. Your solemn Church-duties, such as hearing, praying, and all other public worship, are to be preferred above all private. He can never be a good Christian that is not a good member of that Church he is of. As in Politicks it's acknowledged, he cannot be bonus vir, which is not bonus civis, not a good man, that is not a good Citizen. Now certainly, here is a wonderful neglect and general fault in all our Congregations; we attend not to our Church-duties, to our Church-communion, what God doth require of us, as a Society, as a spiritual Company; there would not be that neglecting of the Assemblies, those wicked and ungodly meetings, to be drunk, to be carnally merry and jolly, which are directly contrary to Church-meetings. Nothing doth so resemble Heaven, as the Church Assemblies spiritually performed; and to such meetings God hath promised his more peculiar presence and assistance. But of this more in its time.

In the next place, there is added in the Doctrinal Description, That it is a Company of persons called of God by the preaching of the Word: Wherein are considerable, the Efficient Cause, and the Instrumental. The Efficient is God, Called by God. And first, In that they are said to be called by God. This implieth these things:

1. That it's the mere goodness and grace of God that makes a people to be a Church. Therefore they are thus named Ecclesia. The Grecians called their Assemblies so, because of some human Authority gathering them together; but the people of God are called a Church, because God calls them. So that as there is a difference between a garden and a wilderness; the one is naturally so, but the other is planted by art and industry; nature doth not of itself, especially since man's fall, bring forth gardens and choice flowers, but there is great art and culture required thereunto. Thus it is with the Church, men are made the Church by God's grace, but they are the world of themselves. The world and the Church are two opposites, God makes the one, and is present in a special manner there, but sin and Satan make and rule in the other. When the Psalmist said, It is he that hath made us, not we ourselves, we are the sheep of his pasture. Calvin understands it of their Church making; it was the goodness and power of God that made them so. Hence it is, that it is often compared to, and called the Kingdom of Heaven, because it's original is from Heaven, and their Laws and Ordinances are heavenly. Thus you see, to be made a Church is not by our human will and power, as men make themselves Cities and Corporations, but by a special grace of God.

2. When therefore we are said to be called by God, that doth necessarily suppose a terminus from which we are called. It's a company of persons called out from the world, wherein once they were. Hence the Apostle, 1 Cor. 5. doth oppose the world, and the Church together; and the world is said to be without God, then when he gathers a Church, He calls them out of the world; as Lot was called out of Sodom, which was ready to be destroyed with fire and brimstone: or as a man is called out from an house that is ready to fall into its fullness; and this it is that makes it to be such an admirable privilege and blessedness to be of the Church. For the world is sure to perish, is sure to be damned; there is no abiding therein; as if an Israelite had continued in an Egyptians house, when the destroying Angel passed by, he was sure to be killed. Thus there is no way but of damnation in the world, without this Ark of the Church, everyone must necessarily perish. But this is that which should make all our hearts ache and tremble at, to consider, That though the Church be called out of the world, yet it's almost degenerated into the world again. Look over the face and conversation of all Churches, Are they not become the world? Is not a garden made a wilderness? Is not the lusts, the profaneness, the ignorance, the impieties that are in the world to be found in the Church like wise? And what hath been the sad occasion of so many to say, Our Congregations are no Churches, that a man cannot with a good conscience stay amongst you, or have communion with you? Is it not because of the universalimpiety they see amongst us? As if the Church of God, which is like the Ark in other things were in this also, that all kind of things unclean, as well as clean, swine as well as sheep, vultures as well as doves, were to be taken into it. We see, as it hath been God's work, to turn the world into Churches: so it hath been the Devils work to turn the Churches into the world again. But woe be to the wicked man, that is so in the Church of God, God will be sure to punish you! A nettle or weed in the garden is sure to be plucked up, whereas in the wilderness it may grow, and never be meddled with.

SERM, XIII.

WE are describing the nature of a particular visible Church; and in that have discussed the Efficient Cause, with the manner of his efficiency, expressed in those words [Called of God] what is implied in that, hath been examined: only there remaineth a necessary distinction to be attended unto, of God's call; that it is twofold, either External only, or External and Internal also; or an Effectual, and Ineffectual Calling. For though this distinction be hated by some men, yet the Scripture is very clear, That there are many called, who yet are not chosen: and when he saith called, it is not meant only actively on God's part, as some were called, but yet refused, and would not so much as outwardly profess obedience, but called is to be understood passively on man's part, so that he giveth some outward conformity to God's call. There is an external reception, and submission to it, but yet there is no true inward sanctification: Insomuch that some who are called the children of the Kingdom shall be cast forth; and they are said not to be all Israel, who are of Israel. In the Old Testament we read of many who outwardly submitted to the profession of God's commands, who yet were not found at heart; and therefore our Savior in the course of his Ministry did not direct his preaching more to any subject almost then this, viz. to have the internals of grace, as well as externals; so that we may say, There is a called and elected Church, and a called Church only not elected; and this is to take off all Churches from idolizing and doting upon the Ordinances and external administrations which are in a Church, as the Jews did, and as most Christians do. We are to go further, and to see whether we be indeed and really Christ's body, as well as seemingly. For if we do compare a Church called only, with the Church called and elected, and to the spiritual privileges that are promised; so our Divines use to say, That it is but equivocally a Church; they have no true acceptance with God. If there should be a Society professing faith in Christ, and have pure administrations, but not one in the Society having true real sanctifying grace; this Society in respect of God and Christ hath no true communion with them. They have but the name, not the nature, and so are equivocally, not univocally a true Church. For why should it be otherwise with a Society, then every member of it taken singly? Now it's certain in such a supposed Society, where all are professors, but not one member truly godly, there every individual person, notwithstanding all Church enjoyments, yet hath no lively interest in Christ, he is but as a glass eye or wooden leg in the body, that hath no vivifical nourishment, or is animated by the soul; and therefore such are said to be De corpore Ecclesiae, but not de animâ, if then this be true of every member of that Church, it must be also true of the Church taken collectively: Only this is true, if we consider such a company relatively to God. But then, if we consider them quoad nos, in respect of men, who cannot judge the hearts, nor know when true grace is in any man's soul, then such a Church, or a Society may be called truly a Church. For it is the external profession, and outward submission to Christ's order, that doth make a Church visible to us; and therefore in such a Church, there are true Ordinances, true Administrations. And this is the rule we must go by in joining ourselves to a Church, and keeping external communion with it, if it be a called Church, though not elected, and be so far orthodox and pure, that we may have communion with them without sin. This is a Church to us, howsoever God may look upon them, as having a name to live, but were dead, as God said of Sardis, Rev. 3. 1. which yet was a Church. This distinction is of a twofold use, to prevent two mistakes:

First, Of such, who confound an external Church with an elected, making God's call, and his election in an equal latitude, thinking that because none but predestinated and truly sanctified men are of the invisible Church, therefore none but such are also of the visible. And then,

Secondly, Of those, who if they be of a Church, especially cleansed from superstitions and profaneness; if the Church be a Reformed Church, they rest in those external administrations, and never attend to the work of grace indeed. For if among Papists, though so greatly polluted, yet the Church is made an Idol to them; no wonder if the Reformed Churches are prone to put confidence in Church-reformations, without attending to internal sanctification. But the Apostle tells us, Gal. 6. 15. That in Christ Jesus neither circumcision, or uncircumcision availeth anything, but a new creature, that is, no externals in the Church of God, though of his own institution avail anything without regeneration. Therefore rest not in this, that you are called of God, that ye are his Church; for many taken out of his Church, shall be damned, as well as out of the world; yea more in the Church, that is, the visible Society professing of Christ, will be damned then saved, as appeareth by that expression twice repeated by our Savior, as being of so great concernment, being worthy to be heard again and again, Many are called, but few are saved, Mat. 22. 14. and 20. 16. And thus much of the Efficient Cause, with the manner [Called of God.]

In the next place, There is the Instrumental Cause, and that is by the preaching of the Word. For so we read upon Christ's giving his Apostles commission to teach and preach to all Nations, there were Churches gathered in every place. And this is to be understood of the ordinary way. For whether the Word even as read, may not in some extraordinary cases be a means to bring someone person or more to the Church of God, is not here to be disputed: for we speak of the solemn, ordinary, instituted means of God, and so there is no other way but the preaching of the Word. Hence Rom. 10. 14, 15. you see there a concatenation and chaining of calling upon God, and believing together; of beliving and hearing together, and of hearing and the Ministry together.

But it's objected by the Socinians, That if the preaching of the Word be an instrument to gather a Church, then it cannot be a note of the Church. For that which is antecedent to a Church, and is before the Church is, cannot be a note of it.

To this we may answer, That it is both an instrument to gather a Church, and then a note of it, when gathered; neither is there any absurdity therein. It's true, that very numerical preaching, which at first made the Church, cannot be a mark or note of it, but the same specifical preaching, or that which is like it, that doth truly declare where the true Church is. So that by this we may see, the dignity and usefulness of the Ministry; for by that God is pleased to raise up all the Churches that are in the world. God who did immediately create the world, and used no instruments, yet in planting of his Church doth, and therefore they are workers with him, 2 Cor. 6. 1. Neither is the Ministry only necessary to constitute a Church, and then afterwards useless, as Episcopius saith. Where people have the Scriptures, there the Ministry is of no necessity. Yea the Socinians make it only a matter of order and conveniency. For Ministers are not only appointed to gather Churches at first, but when they are planted, continually to water them. Therefore Ephes. 4. their usefulness is shown even to constituted Churches; For the further building them up, even till they come to a full stature in Christ. And therefore the Apostles thought it not enough to make Churches, to erect new spiritual Societies, that should profess Christ; but Elders were to be ordained in every Church, that were to have constant residence amongst them, and to give them daily food, watching over their souls, and therefore their title of Shepherds, and the people being called a Flock, do evidently demonstrate the necessity of a Ministry not only at first, as miracles were, but perpetually even to the coming of Christ.

Thirdly, There is in the Description, the Formal Cause; to which also may be reduced the Final Cause. The Formal Cause is in the public, and solemn observation of that Church-communion which God hath required. I shall only mention that formal and external Communion, wherein it consists: And that is,

1. In the solemn assembling and meeting of themselves together, Heb. 10. 25. The Apostle doth there reprove the neglect of this duty, which is the seminary and fountain of all holiness; while the coals lie together they keep their heat, and inflame one another. Thus it's our communion in the Assemblies that is the means to keep up grace and holiness. How much did David bewail his banishment from the Ordinances, as you heard? And is it not the highest censure, and most dreadful punishment that can be, for a Christian upon just grounds to be cast out of the Church? Is not this to fall into the Kingdom of Satan? Is it not to be delivered up to him? Now then, if it be next to hell itself, thus to be cast out of Church-communion and the public Ordinances, Why doest thou willfully bring this upon thyself? Thy own slothful, and profane careless heart makes thee neglect the public Assemblies. This is a sin of an higher nature than thou art aware of, for God is present in Church Assemblies, you have the benefit of the prayers then poured forth; the Ordinances are of enlightening and quickening efficacy. Now for thee voluntarily to deprive thyself of this spiritual advantage, is a sin of an high degree. Indeed when want of health, or other just impediments keep us from the Assemblies, God can then make up the public benefits in private. But I speak of a voluntary, willful omission of such public Communion. Oh little do such men consider, that they have but a day! Their life is but a day, and the season of grace is but a day; and doest thou neglect that day, when it may be, thou shalt never have such a day again, never have a Sabbath anymore? That carnal plea also of getting as much good at home, and they can edify themselves as well with reading books in private, unless in case of necessity (as I said) is ungodly and unjustifiable excuse; for this is to make Church-communion, and holy Assemblies to be of no necessity, and so wholly to overthrow them.

2. In this solemn meeting there are these public duties, wherein the Church is to employ herself.

1. Public prayer to God. This in the primitive times was done so fervently and zealously, that they did even seem to besiege Heaven, and to take it by force. Oh what prevailing power must the Church have with God, when they are so many wrestling Jacob's! If the effectual servant prayer of one righteous man prevaileth much, how much m •… joined together? If it were a Congregation of Jo •… s, how mightily should we prevail with God? But we m •… Chrysostom, How are all the grave and holy things of Go •… formality, and a show? How many in our Congregatio •… end to this public duty of prayer? They fear not, lest •… any A •… in the Congregation. So that for thy deadn •… the sins •… est in, God be angry with our Assemblies, and •… t be graciously •… ent with us. Thou art a dead fly in this box of ointment. The profane man little thinketh what obstructions he makes in our public petitions, by his wickedness unrepented of.

2. There is the public preaching of the Word; And this necessarily supposeth a formed and stated Church, wherein are Governors and governed▪ Those who by Office preach, and those who by duty hear. This public Ministry in the Church of God, is not for convenience, or good order merely, but it is an institution of Christ, and hath several effects attributed to it, as conversion of such who are in their natural condition, the edifying of those, who are converted; for instruction, that men be not led aside with errors and strange Doctrine; for rebuke and reproof of such who walk disorderly, &c. And therefore because of the necessity of it, those who have commission to do it, have manifold directions about it, To preach in season and out of season; and the reason seemeth strange, Because there are many, who will not endure sound Doctrine, 2 Tim. 4. 2. Yea, there is a woe to them, if they be negligent herein, 1 Cor. 9. 16. And in all this they are to be instant and industrious, it being a cursed thing to do the work of the Lordnegligently. The matter they preach, must be holy, savoury and nourishing, compared therefore to food: You are to come to a Sermon with an hungry stomach. Yea, as new born children, ye are to swallow down the sincere milk of the Word. And therefore to preach froth and mere fancifull things is as absurd, as if a man should invite another to a dinner, and provide him nothing but the pictures of some meat. It's compared to seed; the Husbandman will not sow his ground with chaff: Yea, it's compared to a two-edged sword, that is quick and piereing into the very secret thoughts of men's hearts. It is for want of such soul-piercing and soul-saving preaching, that people are lulled, or sleep in their sins; that there is nothing but formality and customariness in most men. The word of God is to flash in your faces like so much lightning, and to make even the proudest and the most scornful to tremble within them. They must speak as the Oracles of God. What is that, but as men filled with the Spirit of God, breaking out like fire from them? And with such proportionable affections are you to hear: This is to meet as the Church of God, no man sleeping, no man drowsy, or wandering, and roving in his mind; but to say with the Centurion, We are all here, to hear what God will say to us.

3. The Administration of Sacraments according to God's order, and such holy ways as he hath appointed. The Sacraments are of infinite consequence to the Church of God; and when people through their ignorance and profaneness make themselves unfit subjects, they are enemies to their souls. For though God be present in the Word and prayer, yet his sacramental presence is in a more endeared and peculiar manner.

Lastly, There is that godly Discipline, and holy Order in Church-communion, which is as the hedge to the field of corn. Take away this holy order, the Church will become a gangrened body, either with heresies or profaneness. Hence is that binding and losing of sinners: Hence is that command of casting out wicked obstinate persons, of pirging out the old leaven, because a little leaven will quickly sour all, 1 Cor. 5. Hence also are those duties of admonishing, and noting such as go astray, and the turning from those that walk disorderly, 2 Thess. 3. These several acts of Church Discipline commanded in the Scripture, are very evident. And although there are a generation of men, who would with scorn and pride cry it down, as lordly and Popish, and I know not what; yet at last it will be found, that that it was only their lusts and love to sin, their hatred of sin, their hatred of powerful godliness, which provoketh them hereunto. What would they have said, if they had lived in Tertullian's, Cyprians, Chrysostom's and Austin 's days, when there was such zeal in Church Discipline against all profaneness, that in some things they were immoderately severe? If then this be the external form of Church-communion, if in these things Church Assemblies are to be exercised, let us mourn for our general Apostasy, that in some sense our Church Assemblies have been like the world at first, a mere chaos and confusion: Not that ever any Church will be so reformed, as that it will not need further Reformation: But only let us endeavor to attain what degree of purity may be had.

SERM. XIV.

YOu have heard what is to be understood by this expression of a Church. The true Doctrine about this being so necessary, I shall further enlarge myself, not entering into the whole Common-place of a Church: for that would be too prolix, and ere this Epistle be ended, we may happily meet with more Texts, that may afford further knowledge in this point. Only I shall after the popular definition of a Church, give you the Notes, or Marks, whereby we may come to know, what is, or where is the true Church. For this hath been a great controversy between Papists, and us.

There are indeed some of late, as the Remonstrants Episcopius, &c. who say, This dispute and enquiry about the marks of a Church, is wholly useless and needless. For (say they) either we have to do with an Infidel, or a Believer; if with an Infidel, it is absurd to tell him of the Notes of a Church, who doth not believe there is any such thing as a Church at all. And for a Believer, he is in the Church already, and so they are useless to him. But this is merely frivolous. For

1. When we have to do with an unbeliever, we must not in the first place deal with him about a Church, to prove that we are the true Church, but that there is a God, who is to be worshipped, as natural light will convince of this. Then, that this God hath made known how he will be worshipped. Next, that the Scriptures do contain this revealed will of God. And when this foundation is • aid, then out of God's Word we are to inform him of a Church. So that in order, there is, first, The Word of God to be discovered: 2. What is the true sense and meaning of it. Lastly, That what society hath this, there is a true Church. And

Secondly, Even Heathens by hearing of the Word preached, have by the Grace of God been converted, and so the Word preached, which was at first instrumental to convert them, doth afterwards by way of a sign or mark, confirm them therein. The Apostle tells us of an unbeliever, coming into Church-meetings, who is so wrought upon, that he crieth out, Verily God is here, 1 Cor. 14. 25.

And as to the Believer the notes of a Church are necessary, for the further confirming and establishing of him. For seeing that every Party or Sect saith, They are the true Church, and with them only is Communion to be had, condemning other meetings, as false, as the Synagogue of Satan, and as necessarily damning all those that continue in that Communion different from them: It is thereby of great use, that we should have such Notes or Marks, to conclude that where such are, certainly there is a Church; for we are not to be Skeptics or Seekers. When the Scripture commands us, To tell the Church, Mat. 18. To conjoin ourselves to the Church of God, it plainly intimateth, that such a Society may be known. Even as there was a Star to guide the Wisemen unto Christ.

In the second place, There are three things necessary to make a Note, or a Mark of a Church.

• 1. It must be more known than the thing itself.
• 2. It must be proper and peculiar to that thing alone, of which it is a Note. For if it be common to others, it cannot be a Note. Sense is not a Note of a man, because it's common to a beast. And

Lastly, It must be inseparable. For if it doth not always agree to it, then we cannot tell how to discern that we look for.

Now for such Notes of the Church, the Protestants say, there are these three only.

• 1. The pure preaching of the Word, with the public receiving and professing of it.
• 2. The right and orderly administration of the Sacraments.
• 3. The due use of holy Order and Discipline. Where these things are, there we may conclude, that certainly God's true Church is, and with such a Society we may lawfully join.

Thirdly, Only when we give these three Notes, we do not make all of the same equal necessity. Discipline and holy Order is for the well-being of a Church. This Church of Corinth was a Church, though that was neglected. It is true, this is greatly to be pressed for, and the introducing of Christ's order into a Church, is like the bringing of the Ark into Obed-Edom's family. So that without this, manifest impiety being suffered, God will be so highly provoked, as to give a Bill of Divorce to it, and take away his Gospel from such an unworthy, people; yet this is not made essential to the being of a Church. So also the administration of Sacraments. There was a time, when the Church had none, viz. before Circumcision was appointed; but since Christ's appointment of them, there they ought to be used, where the way and manner he hath appointed can be attained. For the dispensers of those holy Mysteries must take heed, That they give not pearl to swine, nor encourage profane men in their impieties, by giving them the testimonies of God's love, whom yet he abhorreth. Therefore that which is infallibly necessary, and always accompanying a true Church, is the preaching of the Word in a right manner, with the public receiving and profession of this. I add, the public profession; because the Word may be purely taught to a people, who yet are not the Church, because they do refuse and reject the Gospel tendered to them, as the Jews did, and many Heathens; so that there must be a manifest and public profession of it. And besides the true preaching of the Word is only a sign of a true Minister, not of a true Church, unless they give their consent thereunto. So that when our Divines say, The pure preaching of the Word is a Note of the Church; They include and suppose the public receiving of it by the people; yea some do clearly express it. By this pure and true preaching of the Word, we may discern the true Church from Jews and Pagans, as also from Heretical and Idololatrical Societies, yet pretending to a Church.

Fourthly, When these Notes, especially the former, are said to be proper and inseparable to the Church of God: You must always remember here is a latitude in the application of these Notes. For some Churches may have the Word more soundly preached, and the Sacraments more dispensed than another, and yet for all that not to be denied to be Churches. This Church of Corinth was foully out of order: And so most of those Churches in Asia were sharply reproved, yet they did not cease to be a Church. Yea the Church of Israel had many corruptions both in worship and life, yet it was a long while ere God did cast her off. So that we must not for some defilements either in the Doctrine, Worship or Manners of a Church, presently deny her to be a Church, and separate from her, for this is against Scripture information. Yea, there is no Church so perfect, but needeth some Reformation. They may build hay and stubble, though they keep the foundation. So that he must go out of the world, that would live in a Church, where nothing is amiss. Even that Church of Smyrna the Apostle mentioneth, Revel. 2. 8. that was as her Name, signifying sweet smelling, and fragrant like a Garden, or bed of Spices, yet she was troubled with some, who said, They were Jews, but were not, but were of the Synagogue of Satan. But of this more, when we come to the next Doctrine.

Fifthly, These then being the visible Marks of a visible Church, we must not confound them with the properties of the Church invisible. The Church of God hath as it were a twofold Form; one Internal and Essential, which consists in their Union with Christ, and communion with his benefits. Now none but those that are truly godly are of the Church in this invisible manner, he must be regenerated and graffed into Christ, that can have any saving benefit by Christ. But then,

2. The Church of God hath an External and outward Form, which consists in the external profession of faith, and observance of Christ's Ordinances. Now a man may be of the Church in respect of this outward standing, though he be not truly godly. Therefore D ^r Ames said well, That it was a false thing, which Bellarmine objected to us, about the constitution of a Church; as if we required internal graces, to the making of a man a member of the Church, in respect of the visible state of it. We read in the New Testament, that upon the outward profession of their faith, they were baptized, and received into the Church, though it's plain all of them had not true internal grace. So then, when the Question is put, Whether may a man that is not truly godly, be of the Church or no? You must distinguish between the inward form of the Church, which is union with Christ the Head, and so he is not, no more than a wooden leg is a member of the body, that is not animated by the soul, and the External visible state of it, and so he is of the Church, till by his obstinacy in wickedness, he be cast out as unworthy. We must not therefore give those Notes of the Church as visible, which belong to it only as invisible, viz. Election, Vocation, and Justification, &c.

Sixthly, The Papist to avoid this extreme, he giveth such Marks of a Church, as savor rather of worldly ambition and pride. Yea the true Church of God many times is known by the contrary Marks; they give amplitude and universality, as also temporal felicity. Now this is rather a Description of some worldly Monarchy than God's Church. For, as for the Churches amplitude, though absolutely in itself, it may be sometimes numerous, yet at other times it hath been brought into a narrow compass. Elijah thought none was left, and God speaks of but seven thousand that did not how the knee to Baal, which was a very inconsiderable number to the Idolaters. Therefore respectively to the wicked of the world, even when they are most ample, they are but a little flock. And as for any glorious felicity, though the Church of God hath sometimes had her respite and halcyon days, yet for the most part a crown of thorns hath been on her head; and therefore she is justly called, the Militant Church, while in this world, because of her spiritual conflict with all sorts of enemies. So that the Church of Christ may sometimes say, as Christ once did, The Foxes have their holes, and the Birds of the air their nests, but the Son of man hath not where to lay his head. Thus the Foxes of the world, the crafty subtle men have great abundance many times, when the Church hath hid herself in the wilderness. And Fowls of the air, men of proud and lofty minds, have their nests; when the Church like Noah 's Dove, hath not where to set her foot.

Seventhly, I shall not enlarge myself to prove these only to be the proper Notes of the Church, only consider that place, Act. 2. 41, 42. where you have all of them conjoined together: 1. They received the Word gladly. There is a solemn profession of it. 2. There is the administration of the Sacraments; They were baptized, and continued in breaking of bread, with prayers. There is the solemn calling upon God. And as an epitomizing of all this it's said, Then were added unto the Church about three thousand souls. Thus 1 Tim. 3. 15. the Church is called, The pillar and foundation of the truth, that is, by the Ministries preservation of it, and the people's submitting unto it.

Lastly, If to this it be objected, as Socinians do, who hold this way of Notes to find out a Church, to be useless and vain, That true Doctrine cannot be a sign of the Church, because it's the Form and Essence of it. Now that which notifieth the essence of a thing, must be distinct from it. To this it is answered, That the form, as it giveth being to a thing, so it giveth to distinguish from others, Forma dat esse, & distingui. Although we do not say, True Doctrine is the Note of a Church, but the external preaching, and receiving of it, that is a Note, incurring into our senses: Even as Reason, though it give a man his rational being, yet speaking is the proper and true sign, that manifests this: So let true Doctrine, or a true faith be the soul and life of a Church, yet the external profession is the outward Note and Sign of it. And if further it be said, That every Sect doth claim to itself the pure preaching of the Word, and the right administration of Ordinances; Therefore these cannot be a sign. It's answered, The consequence is denied, for true preaching and confession is a sign, although Heretics pretend thereunto. As true Miracles were a sure Argument to prove the truth, although others have done, and Antichrist will pretend to true Miracles. And indeed, though all Sects, as the Socinians especially, pretend much to the Scripture, yet it is not the words only, but the sense of it, that is by the Context and Scope to be discovered, that is the word of God. Therefore Irenaeus of old said elegantly, That Heretics making the Scripture to speak what sense they pleased, did as if a man should take the Statue, or Image of a King, and so transpose the parts of it, as to make it the image of a Dog, or some other vile thing.

These things concluded on, let us draw some Uses by way of Corollaries. As

1. In that the holy Ghost is pleased to appropriate this Word in the New Testament to his people, which among the Heathens signifieth the meaner sort of people; for that they called Ecclesia, and it was opposite to 〈 in non-Latin alphabet 〉 , the Senate, which consisted of more noble men. Hence we may see, who they are that are most commonly called to be of his Church, even the meaner sort, Not many rich, not many noble hath God called, 1 Corinth. 1. We should not despise the Church of God, if it be not so externally pompous and glorious as Kingdoms and States. For Christ is more peculiarly present with his Church, and shed his blood for that.

2. That if we speak properly, the Church is not a material place, not this building of stones and wood, but the people of God meeting there. Indeed it may tropically be well enough, called a Church, as Synagogue is applied to the place, He built us a Synagogue, whereas properly it signifieth the people meeting together, as you heard. Thus Concio amongst the Latins, signifieth both the place, and the company met together. Bellarmine would have the word to signify a place, 1 Cor. 11. as also where it is said, Let the woman keep silence in the Churches. And those learned men Fuller and Mede expound it so in 1 Cor. 11. But there is no necessity of such Interpretation. But though the Scripture doth not call it so, we may by a Trope give it that name, and use must authorize in these things. Though Ifidore Pelusiota in one of his Epistles, sharply reproving a Bishop, that adorned the material place with Images and Ornaments, but neglected the Church of God, the true professors he persecuted, doth call the people 〈 in non-Latin alphabet 〉 , and the place 〈 in non-Latin alphabet 〉 .

Lastly, Is it a Church, a company called by God? Then this showeth of what consequence Unity and Concord is amongst all the Members thereof. How can a body be kept together without ligaments and nerves? How can the building stand, if the wood and straw be not aptly fastened and cemented together? How can the Church subsist, if there be not Love, Union and Concord? It's observable, Phil. 4. 2. that the Apostle thought it not too low a thing, even in canonical Scripture, to entreat two women that were at difference to be of the same mind, I beseech Euodias, I beseech Syntyche, that they be of one mind. Two godly women differing, the Apostle doth passionately entreat reconciliation and agreement, how much more then would he have entreated the Pastors and Officers in the Church, to take heed of discord?

SERM. XV.

THe Nature of a Church hath been considered, with the Marks thereof, from the name 〈 in non-Latin alphabet 〉 given here to the society of believers at Corinth. So that we might dispatch this, only in that the word Church is used in the singular number, The Church at Corinth, not Churches. It's disputed, What one Church it was, whether one single Congregation exereising all Church-government within itself; or a combined and collective Church, united into one, but consisting of particular Congregations: and it may seen • probable, that this Church of Corinth was a combined or associated Church, partly because Act. 18. we may read of much people that God had in that place; and therefore Paul staid above a year there, which argued a multitude of converts. The plenty also of their Teachers and Officers, with the diversity of tongues. And lastly, in that 1 Cor. 16. 19. Aquila and Priscilla are mentioned, with the Church in their house. It is true, what is meant by the Church in an house is controverted; we find the expression four times in Scripture, Rom. 16 15. where Aquila and Priscilla are saluted, with the Church in their house. So 1 Cor. 16. 19. these persons are mentioned again with the Church in their house. Col. 4. 15. There one Nymphas is saluted with the Church in his house. Phil. 2. There likewise Philemon is mentioned, with the Church in his house. Mr. Mede doth from hence infer, That even in the Apostles days, and so in the primitive times, that the Christians had public places, fixed and settled, being set apart for the public Assemblies to worship God in, answering those places of Arnobius and others, who told the Heathens they had no Templa, nor Aras; he saith, these mentioned in the Texts named, did set apart, some piece of their house for that end. But it should seem by other passages, that in the Apostles days there were no fixed places for to meet in. Therefore sometimes they meet in one house, and sometimes in another; yea, They went from house to house. Others they think, by the Church in their house, is meant many believers. For they say, Whereas when other families are saluted, only some are named; sometimes the Master of the house is omitted, as, Salute the household of Narcissus, because he was thought to be an infidel. Yea, Calvin thinketh, it is that infamous and wicked Nar • issus, so notorious wicked, and great with Nero, of whom Historians speak. Now when the Apostle salutes the men, and the Church in their house, it was, because there were no unbelievers, but all were of the Church. Howsoever it be, it's plain there were many believers in that family more than ordinary, and therefore called a Church, which should argue, That the Church of Corinth was a combined Church. That passage also makes it likely, 1 Cor. 14. 34. Let your women be silent in the Churches: Your women] therefore he speaks of the Corinthians there, who are said to have Churches; and yet here it is called a Church.

This will still appear the more likely, if we consider, that here were believing Jews, as well as Gentiles in this Church of Corinth, as Estius observeth in the Preface to the first Epistle. Therefore when the Apostle speaketh of some, who said they were of Cephas, that relateth to the believing Jews; yet because they were few comparatively to the Gentiles, therefore the Apostle writeth to them, as if all were Gentiles, as Chap. 12. 2. Ye know that ye were Gentiles, carried away to dumb Idols, &c. Hence the same Author saith, That it was one Church collected of all the believers in that place, Licet esse potuerint in eadem civitate distinctae, ut it a dicam parochiae. As for the notion of a learned man, That the Jewish believers, and Gentile believers did make two distinct Churches, and had two distinct Bishops, which he thinketh would salve some seeming contradictions in Ecclesiastical History, that being of an heterogeneous nature to my purpose, I pass it by.

Thus also the Church of Jerusalem is called a Church, which yet by many probable Arguments seemeth to be more than one. Neither may we think, that Christ hath invested one single Congregation (ordinarily) with all Church power. For that president and example of a Council or Synod, mentioned Act. 15. doth inform, That there are to be Synods, not only by way of advice, but by power, and that over particular Churches.

We proceed to the next thing considerable in this description of the Church, and that is the efficient Cause, the Church of God. This distinguisheth the Church from all civil and mere political Assemblies. For, though the Earth be the Lord's, and the fullness thereof; yet the Church is the Lord's in a more peculiar and appropriated manner. Sometimes the Church is named absolutely without any addition, as when Paul is said to persecute the Church. Sometimes it's restrained to the place. Thus the Church of Ephesus, the Church of Laodicea, but most commonly, it is the Church of God, or the Church of Christ. Sometimes both are put together, as 1 Thes. 1. 1. To the Church of the Thessalonians which is in God the Father, and in Jesus Christ. So also 2 Thess. 1. 1. And certainly, if so be the Apostle considering us merely as creatures, maketh use of, and sanctifieth that of the Poet, For we are his offspring, how much more is it true of us, as members of a Church. Observe,

That a Church is God's people in a more peculiar and special manner.

Though he be the God of the world, yet in a more special manner he is a God of his Church. The consideration of this truth, may tend much to our spiritual edification. For if we are of God, how much should it humble us to see anything amongst us, that is of sin or the Devil? Is ignorance or profaneness of God? so, are human superstitions of God?

But to open this, let us consider what is implied in this, when a Church is said to be the Church of God.

First therefore, this showeth, That a Church is a supernatural Society, it's spiritual company of men. So that a Church is not like a civil Corporation, or like Kingdoms and Commonwealths, which are by mere human Institution and agreement, though Magistracy itself it be of God, but are supernatural; and therefore it's called the Kingdom of Heaven, and Jerusalem which is from above; so the Church is called Gal. 4. 26. even while it is here on Earth, before it is triumphant in Heaven. Now the Church is a supernatural Society many ways, in which respect it may be called the Church of God in a more eminent manner. For in respect of its Efficient, so God alone is the author of it, called therefore Ecclesia, because God by his Word calls them from their Heathenish Idolatries and practices, making of them a Church. Thus the people of Corinth, when they were securely indulging themselves in all manner of impieties, having no thoughts or desires to be a Church, God by Paul calls them to be one. Even as God by his breath, caused the dry bones to gather together, and to live; or as at the day of Judgment, God by the voice of an Arch-angel, will raise the dead in the grave who have no life or sense in them. Thus it's the Lord that made Churches everywhere in the preaching of the Gospel. It was the gracious work of God that found us out in Britain, and made a Church to himself, so that we are loca inaccessa to the grace of God and his Spirit, though to human power. It is true indeed, God is the God of the world, he created Heaven and Earth with all therein; yet though God did thus immediately create the world at first, we do not say the creatures therein are God's grace, or that they have a supernatural being. For it's not enough to make a thing grace or supernatural, that God doth immediately create it, but that his power be in a peculiar and extraordinary manner, and that for supernatural effects and ends. Oh therefore, how greatly should we be affected with the grace and power of God in creating to himself a Church out of the world? He might have no more made a Church here, or there in the Earth, then he did in Hell; and he that at first planted a curious Garden, and put man therein, is much more wonderful in making of a Church to himself; yet how brutish and earthly are we? We can bless God for the world, and the comforts thereof, that the Earth brings forth food for us, that we have the Air to breath in, the glorious Sun to be a daily light to us, yet we are not thus affected with Church-mercies and Church-ordinances. David indeed upon the former consideration, cried out, Lord, what is man, that thou art thus mindful of him, &c? But we may much rather from these supernatural respects.

Secondly, It's supernatural, in respect of the purchase given for them, the price paid to make them the Lord's. For you must know, upon Adams fall all mankind was excommunicated, unchurched, as it were; and therefore cast out from Paradise, and God's gracious presence: and hence it is, that we are said naturally to be without God; yea the Devil is said to be the god of the world. Thus until God makes us a Church, we are under the power of Satan wholly; and therefore to be cast out of the Church, is to be delivered to Satan. Thus then being fallen off from the Lord, and now become the Devils, in whom he reigneth, we could not be purchased from this thralldom, but by the death of Christ; and therefore we are called the Church of Christ, as well as of God, because though conquered by God's Spirit, yet we are bought by his blood; and this the Apostle urgeth, That therefore we are none of our own, but are to live to him. We are to be his peculiar people, zealous of good works, Tit. 2. 15. Thus it cost more to be God's Church, then to be the world at first; for he spake, and it was made, but here, Christ died, and so it was purchased. What a powerful engagement is this, for all of a Church to walk holily? What did Christ die, that you should wallow in the filth of your sins? What will you deny the Lord that bought you? If thou wilt be ignorant, and profane, Why doest thou not go out from the Church of God? Why doest thou not turn Heathen and Pagan again? For certainly the Churches of Christ have no such profane customs.

Thirdly, It's supernatural, and of God, in respect of the Order, Laws, Rule and Government it is to walk by. The Doctrine believed is revealed by God. The Worship practiced is to be appointed by God. The Government and Order is to be commanded by God. And thus, Beloved, we might at large show you, That all things that are essential in the Church, are to be of God. No Doctrine, no Worship, no Administration of Sacraments, but what is of God. We might show you, what God hath appointed in the Credendis, and Agendis Ecclesiae. Oh that this were well understood by us! What makes men so willful for their lusts, for their superstitious customs, but because they consider not the Church is a spiritual house, and the Laws and Orders thereof are appointed by Christ himself? If the Church be of God, all things therein must be of God likewise. Hence our Savior saith, Every plant that is not of my Fathers planting, shall be rooted out, Mat. 15. 13. What makes men rage and fret, if things in the Church be not according to their own humors and lusts? Is it not because they do not attend to this, That it is God's Church? It's not the Popes Church, nor the Magistrates Church, but God's Church. Surely this truth would make us in all things ask, as Christ did in another case, Whose image and superscription hath it? Give unto God the things that are God's.

Fourthly, It's supernatural, and of God, even in respect of the manner of doing all things in the Church. Every solemn duty is to be done as from God, and through him, even in an holy and divine manner. The Minister must preach, as enabled of God: The hearer must hear, as strengthened thereunto of God. The Apostle praiseth the Thessalonians, That they received the Word, not as the word of man, but of God. As the Apostle speaks of his administration of the Gospel, 2 Cor. 2. 17. As of God in the sight of God, so ought all our Church-assemblies to be performed. What Jeremiah then hath his head full enough of water to make lamentation for the formality, customariness, and mere external service that is done to God in our Assemblies? Men are become like Idols, having eyes they see not, ears they hear not, hearts they understand not, whereas our praying, our hearing, our approachings in these Assemblies should be as of God; not Nature, or Custom, or the Laws of men, but the Spirit of God mightily working in us, should put us upon these things: Whereas now we see people in Church-assemblies, finding no more of the gracious power and presence of God, then if they were in their markets, or other civil meetings. As the Apostle said, Do ye seek an experiment of Christ in me? So ought it to be here, we are to demonstrate in our Church-assemblies, experimental works of Christ upon us. As the duty is of God, the Ordinance is of God, so should the frame, and disposition of our hearts be of God.

Fifthly, The Church is of God in respect of his protection and gracious presence. God promiseth his presence, and delights to be in the Assembly of his Saints, Matth. 18. 20. When two or three are gathered together in my Name, I will be in the midst of them. It's the gracious presence of God that blesseth Ordinances. Hence Christ is described, Revel. 1. 13. Walking in the midst of the golden Candlesticks, that is, the Churches, and the Ordinances therein. We are apt to complain, if God's blessing goeth not along with us in outward undertakings: We can say, as Moses to God, If thy presence go not along with us, we will not go up. When it may relate to our outward advantage; but we do not take notice of God's presence in the Assemblies, why God is not amongst us to hear our prayers, why God is not present with the Word to make it an enlightening, a converting Word. It should affect your hearts more than it doth, if in every Sermon, the Spirit of God hath not fallen upon thy heart like fire; if it hath not melted, quickened, enlivened thy soul. Oh say, why did God withdraw himself, if he visited the hearts of others, yet not mine? I was dead, lukewarm, and found no efficacy come from Christ. What sins am I guilty of? What have I done that makes God thus absent himself from the public Ordinances at least to me?

Sixthly, The Church is of God, in respect of all the supernatural Effects and benefits, which alone are communicated there. In the Church of God alone is Justification, Sanctification, Assurance of his favor; In the pool of Bethesda only did the Angel come in. In the waters of Jordan only could Naaman be healed. In the Ark only could there be external safety from the waters: And thus in the Church only there are those soul-mercies to be obtained.

Lastly, The Church is of God finaliter, Because the enjoyment of God is the proper end of all Churches. It's true, all civil societies are to make the glory of God their ultimate end; but yet the immediate end, is to acquire a temporal and political blessedness; but the end of God's Church is more transcendent and spiritual, for therefore are preaching, hearing; therefore are Sabbaths, and our solemn Assemblies, that we might have more enjoyment of God, that our doubts may be answered, our corruptions mortified, our graces made more fervent and zealous. This made David so esteem the Tabernacle of the Lord, and desiring rather to be a door-keeper there, then to have any earthly greatness. What was it the material Tabernacles that David so longed for? No, it was the enjoyment of God in those Ordinances. But as little children admire the fine outside of some excellent Book, when they understand not the excellent matter contained therein; so saith Chrysostom, many regard the out-sides, and externals of religious duties, not knowing at all, what the spiritual effects thereof mean. Oh then let ignorant and wicked men tremble! If the Church be of God, how comest thou to be of the Devil, and to do his works?

SERM. XVI.

THe next thing to be treated of, is the Description of this Church by the place where it is, viz. at Corinth. And that we may understand the great grace and power of God in gathering a Church to himself out of this City; it's good to observe, what the Learned speak of it. It was called so (they say) from Corinthus the son of Orestes, or of Pelops; but when they had in a dishonorable manner abused some Roman Ambassadors; they were destroyed by a Roman named Lucius Mummius, who from his victory over them was called Corinthiacus; but Augustus taking delight in the place restored it, and sent a Colony thither to inhabit it. And it's plain by Acts 18. that they were then under a Roman called Gallio their Proconsul. It was the chief Town or Metropolis of Achaia; and because of the two Havens there, famous for Traffick, and thereby abounding in all wealth and riches. These things are observed in it:

1. It was notable for learning and knowledge. Periander one of the seven wise men, is said to be of it; and therefore Cicero calleth it, Totius Graeciae lumen.

2. It was famous for wealth and riches, especially their Brass called Corinthiacum was esteemed better than gold or silver, of which Josephus speaketh sometimes. Augustus did so delight in dishes made of it, that he was called Corinthiarius. Their buildings also were very curious and glorious; insomuch that Tirinus quoteth out of Vitruvius, that it was an ambition to build houses formâ Corinthiacâ. But

Lastly, That which is commonly the consequent of wealth and plenty, they were infamous for uncleanness and wantonness. For there was a Temple to Venus, where were a thousand Maids, besides others set apart to be prostituted, which was accounted so glorious, that thereby they could the better advance themselves in Marriage. Here also they adored the Heathenish god of all uncleanness called Cothys. Insomuch that 〈 in non-Latin alphabet 〉 , saith Suid •• , is as much as to be wanton, to be lascivious. To corinthize was as much as much as to be unchaste. Here Demosthenes is said to refuse that whore, which demanded so great a price for the carnal knowledge of her, saying, Tanti poenitentiam non einam; and because their abominable uncleanness was at so dear a rate; therefore (say some) came that Proverb, Non cuivis datur adire Corinthum; though Soudas and others, understand it of the difficulty of reaching into the Haven; and it should seem that after many were turned Christians, yet they were very prone to this bodily filthiness; and therefore in no Epistles doth the Apostle so industrlously set himself against fornication as in this; and here was that abominable uncleanness committed even amongst them, while a Church, That was not so much as named amongst the Heathens.

Thus you see they were a proud, rich, high and lascivious people, and yet for all that, Act. 18. Paul is commanded in a vision to stay there, Because God had much people in that place. And although he was so necessary to all other Churches, yet he spent a year and an half in converting and confirming of people unto God. From whence observe,

That even amongst the most profane, and unlikeliest people that are, God may sometimes gather a Church to himself.

The Apostle having reckoned up, 1 Cor. 6. 11. monsters of men, rather than men, whereof some are said to be effeminat • , and abusers of themselves with mankind, he addeth 〈 in non-Latin alphabet 〉 , and these things, as if they were peccata, not peccatores, were some of you, but now ye are justified, now ye are washed. God then doth sometimes make Blackmoors to become white; and though man cannot, yet he sometimes doth make figs to grow of thorns, and grapes of thistles.

I have spoken to this truth in Paul 's case, and therefore shall be brief. Only the reason why God may build his house of such crooked timber, and make his Temple of such rough stones, may be to show the freeness of his grace, and the efficacy of it. Both which are opposed by Arminians and Papists, but gladly acknowledged by the godly man, who hath had experience of it. For the freeness of God's grace, that is seen two ways, Absolutely and Comparatively. Absolutely; For when God shall call such to himself, who are so utter unworthy, that deserve all the vengeance and wrath God can inflict upon them, this must discover grace to be exceeding free, and gracious. Instead therefore of the curses of the Law, thou meets • with the promises of the Gospel. Instead of hell and damnation, God vouchsafeth Heaven and salvation. What can be freer then God's love, and his gift herein? Thou art so far from being in a state of congruity or fitness that thou art in direct opposition and contrariety.

Again, The grace of God is manifested to be free comparatively. For who can give a reason, why God calleth these Corinthians, and not Athenians? Were the Corinthians the only deserving men in the world? Yea, there were more civil and moral people than they; yet to these, and not to many others is the grace of God communicated. Is not that admirable which our Savior speaks of Chorazin and Bethsaida. That if such things had been done in Tyre and Zidon (Mat. 11. 21.) they would have repented long ago in sackeloth and ashes? You see then that the grace of God is not so much as offered to some, who yet externally at least would have demonstrated more humiliation and reformation, when yet it is plentifully bestowed on those, who are contemners and despisers of it. The freeness then of God's grace to some, and not to others is admirable, and showeth that there is no such thing as Universal Grace. Common Grace is no Grace, as Austin said well; neither is God an accepter of persons in this thing, for that is committed only in things of justice; but in matters of liberality, there the free, liberal man may give as he please, to one, and not to another.

In the next place, This discovers the efficacy of God's grace. For must it not be the great power of God, as shall convert such an obstinate and profane people to himself? Grace may be much acknowledged, as Pelagians did, especially Papists and Arminians; but it is not gratia, except it be gratuita omni modo. Therefore except we hold, that grace doth not only reveal the object, or morally persuade the subject, but invincibly and irresistently determine and incline the heart to apply it; so that it cometh not from the good use of our Free-will, but the discriminating power of grace, which giveth both to will and to do, we give not all, no nor the chiefest to grace, but make our will to be the more principal discriminating cause. We are therefore to affirm, That God converts both per modum sapientiae, and potentiae; that God's work upon us is Ethico-physical in bringing of us home unto him. It's by way of moral arguments, therefore we are not as stocks and stones; yet by way of power and invincible efficacy; therefore it is not we that make grace efficacious, but grace makes our will: And this truth is not so much proved by books and demonstrations of Authors, as it is from experience. When God taketh sometimes the worst of men, and maketh them the best of Saints: Is here any previous goodness? Is here any probum ingenium, or docilitas animi, that the Remonstrants talk of so much? No, the Scripture speaks of everyone in a state of enmity and rebellion against God, when grace comes to convert them.

Therefore let the Use be of Exhortation to all such, who have felt this lively power of God raising them out of the grave of sin, who have been taught of God inwardly, as well as by the outward Ministry, with all joy and thankfulness be astonished at the free and unsearchable riches of God's grace to thee. How many doth God pass by, of better parts, of greater abilities, of higher conditions in the world, that might have done him more service, and pitch his love upon thee? Oh do thou abhor all those presumptuous and proud opinions of Free-will, and power to make God's grace effectual to thee! Do not bid such as bring such Doctrines, God speed. What doth not thy own experience, doth not the wonderful power of God upon thee, subduing and overcoming thy heart, when thou wast full of carnal prejudices, and sinful reasonings abundantly convince thee of this? Let thy own heart, and experience confirm thee more than all their subtle distinctions can unfettle thee.

But I pass from this, and come to a second Observation, which Calvin on the place takes notice of. He calls it a Church (saith he) though it were so greatly polluted; though both for Doctrine and practice, there were such great disorders, yet for all that he doth not unchurch it, he owneth them still for the people of God, though they were greatly to be reformed, as to the Church administrations; neither are his exhortations to the godly to separate and leave the Church-communions, though thus defiled; he giveth no command to such a thing, but rather exhorts them all in their places to amend and reform, To purge out the old leaven that was amongst them. Therefore to forsake polluted Assemblies, and leave them hopeless, seemeth to be a great neglect of our duty; we are rather to stay, that by our abode and presence, we may rectify things that are crooked. The Doctrine is,

That a Church may be a true Church of God, although it be defiled with many corruptions several ways.

As a godly man may be truly godly, and yet subject to many failings. Thus a Church also may be truly God's Church, the Body of Christ, yet many distempers and sad confusions amongst them. This truth is worthy of all diligent prosecution, because many men, though otherwise good, out of a tenderness and misguided zeal, may separate from our Congregations, deny them to be true Churches, and all because they see many things amongst us that are matter of grief, and a great stumbling block to them. This I confess is, and hath been a sad temptation; but a particular Christian is is not to excommunicate and unchurch a Church, till God hath given a Bill of Divorce to it, and hath cast it quite off. An impatiency to bear any evil, or disorders in a Church, is not presently to be commended and yielded to, to the utmost. A Christian must have wisdom, and a sound mind, as well as zeal and a tender conscience. Even the Reformed Churches did not willfully and voluntarily depart from the Church of Rome, but did stay to cure and heal Babylon, until they drave them away with fire and sword. So that our leaving the Roman Church was not a Schismatical separation, but a forced discession or departure from them. But of this it may be more afterwards.

Let us for the present take notice of what corruptions and disorders were here at Corinth, which yet he calls the Church of God. And

First, Whereas the Apostle comprehends all Religion in these things, Tit. 2. 12. Righteously, soberly, and godly. Righteously, in respect of religious duties towards God. We may see how the Corinthians were blame-worthy in all. And

1. For their sins of unrighteousness; The Apostle sharply reproveth them for their contentions and quarrellings, even so far, that they went to Law with one another, and that in the Heathen Judicatories, which was a great and grievous reproach to the Christian Religion. How would the Heathens deride and scoff, to see those that were Christians, and out of appearance from love to heavenly things, forsaking the world and earthly advantages, thus to implead one another about meum and tuum, about money matters, or other civil rights, to sue one another before Heathens Judges? What could this produce, but to make the Heathens say, They talk of leaving all, and following a crucified Christ, but they will not abate of their earthly rights to one another, not in the least measure? Which did so grieve the Apostle, that he conjureth them, What have ye never a wise man, to be an arbitrator amongst you? Why do ye not rather suffer wrong? Nay, they were so far from such meek, self-denying spirits, that they rather did wrong and defraud one another. Now see how zealous the Apostle is in this, 1 Cor. 6. 1, 2, 3. he saith, Dare any of you, having a matter against another go to Law? Dare any of you, supposing the Gospel, the meekness of Christ, the self-denial and contempt of earthly things, with the scandal redounding to Religion, would sufficiently awe their consciences? Again, verse. 4. he tells them, that the things pertaining to this life 〈 in non-Latin alphabet 〉 ; for about them they quarrelled so much, were so inconsiderable, that they should appoint the least esteemed in the Church for to end such inferior work. Again, verse. 5. I speak it to your shame: And verse. 7. There is utterly a fault amongst you. Thus you see that in matters of Justice between man and man, there were great offenses. Only by the way, let none gather from these expressions of Paul, that it is unlawful to go to Law, or appeal to the Civil Magistrate to know his due right, when that is detained from him. For that is many times so far from being a sin, that it's a duty; it would be a sin not to pursue it: as you see Paul pleaded his right, and would not go out of prison, when they had done it against Law, till the Magistrates came to entreat him, provided that there be those qualifications, which Paul insinuateth.

• 1. That this impleading be not before Heathens and Pagans, who hate the Christian Religion.
• 2. That we have such Meekness of spirit as willingly to suffer wrong, did not the Gospel of Christ, or the Law of the Land, or the good of others require it of us. And

Lastly, That we be willing to refer all our controversies to any just and wise arbitratours. If these things be premised, and yet unreasonable and absurd men will make a spoil, and a scoff of men, then both Religion, and Justice calls them to defend themselves, and it would be a sin to neglect it.

In the second place, for Sobriety, which is the expression of such graces as belong to ourselves, viz. Temperance and Chastity. How grossly did the Corinthians offend here? There were some that had repented of their fornication and uncleanness; and for drunkenness, some did presume to come to the Lord's Table, not freed from it. Thus you see many of them were rather beasts than a Church.

Lastly, For Godliness or Religion, there were also sad disorders about that. There were some that denied the Resurrection, that said, Let us eat and drink, for tomorrow we shall die; these were Atheists. And certainly had this been the Assertion of the whole Church, and not some few only amongst them, if it had been their Catholic and Universal Doctrine, maintained by all, they had ceased to be a Church, they had degenerated into mere Atheism; but it was some only that were thus infected. Again, Another offense in Religion was, their great Church-divisions, some exalting Paul, some Apollo; insomuch that instead of edifying and building up one another; they were divided into as many Sects almost, as they had Teachers. And then lastly, There was horrible confusion and ungodliness in respect of Church-order. All godly Discipline was laid aside, the administration of the Sacraments was promiscuous, come who would come, though in their unworthiness, they might receive it. And although God's judgment was upon them, either the Plague, or some general disease, and that because no better order was about the Sacrament, yet for all that they did not judge or condemn themselves. Thus this Church was like a very Chaos, and yet a Church still.

SERM. XVII.

THis Church of Corinth is dignified (as you heard) with this glorious Title of the Church of God, notwithstanding those manifest and notorious depravations that were amongst them, and that of all sorts.

This truth we entered upon, and before we give you some demonstrations to evidence it, it is good to take notice of some observable particulars, which tend to the clearing of it. Only this must be premised, that whereas a Church may be denied to be so, either from its constitution, or from its conversation. We are speaking of the later way, and so consider,

First, That the soundness and purity of Churches doth admit of degrees: That as one Star doth excel another in glory, yet both Stars: So one Church may greatly transcend another in orthodoxy and purity, and yet both be Churches. In those seven Churches of Asia, there were some reproved more than others. We cannot expect that all Churches should be of the same measure in knowledge and grace, no mor than particular Christians: and therefore we are not to conclude such a Church is no Church, because not so pure as another Church, no more than such a man is not a godly man, because he hath not such a measure of Illumination and Sanctification, as another. And to say in the general, That it is a Christians duty to find out the purest Church in the world, and there to associate himself with it, must needs fill a Christian with infinite perplexities of conscience; as also to expose him to insupportable outward inconveniencies. Let us not therefore do with a Church, as a godly tender heart is apt to do with himself, because he finds many failings and great imperfections, therefore he is ready to judge that he hath no grace at all. Thus because there are several disorders and distempers in such a Church, which are deservedly daily matter of groan, and sorrow to thee, therefore thou beginnest to sentence such a Church; as no longer God's Church. Again, seeing that there are gradual differences of soundness and purity in Churches, this should also make every Church take heed of appropriating the glorious name of a Church, or Saints, or Christians to themselves only, as if none were Saints or Christians, but what are members of their Society. This is and hath been a most uncharitable proud disposition of some Churches. The Popish Church saith, There is no sanctity or holiness, but with them. Inter Catholicos (saith Bellarmine) multi quidem sunt mali, sed inter haereticos ne uniu quidem est bonus. What a censorious condemnation is this? Not one good Protestant (whom they call Heretics) not in all our Churches. Thus they only appropriate the name of Church and sanctity to themselves. So the Donatists did of old, they enclosed the Church only amongst themselves; they called none Christians but themselves: To become a Donatist was to become a Christian with them. So that we see, it's very hard for Churches not to admire their own ways and constitutions, thinking that none are Churches but themselves; there may be pharisaical Churches, that may condemn other Churches as Publicans, as well as it is so in persons; whereas it is good to observe, that the Scripture doth describe Christians by such names as do not at all relate, or distinguish by any Government, or external constitution, to be a believer, to be a Saint, to be a Christian. These titles denote either some inward qualification or external profession, but do not at all insinuate, what kinds of order or way they are in; yet this is not so to be understood, as if Christ's order and way, his Government and Discipline were an indifferent or arbitrary thing; only it is to show, that we are not to monopolize godliness amongst ourselves, merely because of a Church-constitution, although we are not to receive any form or spiritual order in our Churches, but of Christ's appointment. There is a great difference and latitude in the soundness and purity of Churches.

Secondly, When we speak of a Church being God's true Church, though greatly corrupted, we must take heed of two extremes, the first of those, who therefore would have no Reformation, though there be never so many disorders, but say, It's wisdom and prudence to let all things be, as they have been, for it may be God's Church, though there be divers abuses. Take heed of such carnal indulgence as this, because it's the Church of God, therefore make no more stir, let errors and profaneness alone, let disorders continue; and this many times is palliated with fair specious pretences, that such endeavors to reform, will breed great discontents and divisions, instead of having a pure Church, it may be made no Church at all, especially this is the more difficulty obtained, if it be a Reformation in worship and manners; for we are more willing to sit down under an Orthodox Church, then a pure Church. We can more easily endure to have sound Doctrine established, then pure and holy Order, because this doth so directly contradict our lusts, and pleasures. Hence Malachi prophesieth of Christ's repurgation of his Church, as a very dreadful time, even like the day of judgment, Mal. 3. 2, 4. Christ is there said to sit as a refiner, and as a purger to take away dro • , but who shall abide the day of his coming? Christ's coming being thus like the Refiners fire, and the Fullers sope, was as terrible as the day of judgment to them, Who may abide it (saith he?) You see then orthodoxy is sooner received than godly and holy order; but we are to know, that though we have many things to glory in, that we are a true Church, that we have excellent preaching, and many learned Officers in it, yet if there be not an endeavor to take away all offenses and scandals, there is great matter of humiliation. The Apostle speaketh notably in this matter to the Corinthians, 1 Cor. 5. 6. Your glorying is not good, &c. The Corinthians they gloried and boasted in many things, but as long as they did not cast out the old leaven, or the wicked man, but this leaven was in danger to leaven the whole lump, therefore he telleth them, Their glorying was not good, there was greater cause to be deeply humbled, because of such disorders amongst them. Let us not then, though we can and may prove our Church to be the Church of God, therefore sit down and take our rest, as if therefore reformation of corruptions were needless: No the Apostle doth far otherwise to this Church of Corinth, though he call it the Church of God, yet his Epistle is full of sharp reproof to them; he is very zealous and lively in putting of them upon this, that they became a new lump, that they be made as it were a new Church, and a new Congregation. Far be it therefore from us to excuse or connive at our public impieties, because Corinth, though so polluted is a Church: No, we are to tremble and humble ourselves under such disorders, they are great provocations of God's anger. You see God did begin to judge and chasten this Church of Corinth; God takes notice, and is very angry with all these disorders, and great neglect. Therefore if you observe those Epistles of Christ from Heaven, to the seven Churches of Asia, where their works were not perfect, where there were any decays; yea, if Christ had anything against them, though there were other things commendable, yet he will take notice and rebuke them therein; yea, to some he threatens to take away their Candlesticks, that is, their Ordinances, and to unchurch them. Oh then, let us humble ourselves under God's hand for all our Church-sins, all our Assembly-iniquities, lest the wrath of God break out upon us!

The second extreme we are to take heed of, is, That because of the corruptions that are in a Church, we are not so far transported with misguided zeal, as to take no notice of the truth of a Church. Some are apt so to attend to a true Church, that they never matter the corruptions of it. Others again, they do so eye the corruptions, that they never regard the truth of it: but it is good to avoid both these extremes; Whence cometh that impatiency in us to bear any evil in a Church? Whence is it that we uncharitably rend from it? Is it not because we do not consider it may be a true Church, and salvation is there to be had, yea conversion and regeneration, though there be many things to be reformed? There is no Church so pure, but that there are some imperfections in it; no Church so reformed, but in some things it needeth a reformation. Thou mayest go from Church to Church, and be like Noah 's Dove, not know where to set thy feet: if thou look for absolute perfection in any Church whether thou goest. As there is no constitution of the body, which hath an exact temperament ad pondus, but some humor or other doth predominate; so there is no Church that is of such a perfect frame, but it hath its several grievances, and though it may be freed from those evils they separated from, yet they may be assaulted with others that are as destructive of a Church in a contrary way, though freed from tyranny, yet not from divisions, and daily subdivisions amongst themselves. So that in these things we are diligently to make the Scripture our Rule.

Thirdly, Though that Church be a true Church where we live, yet if many corruptions do abound therein, we must take heed, That we do not pollute ourselves thereby, or become partakers of any sin indulged amongst them. As we may not sinfully separate upon this ground, because they are no Church, so neither may we continue so, as to pollute and defile ourselves with any known sin. The Apostles exhortation to the Corinthians under these manifold pollutions, is, that everyone in their proper place, should endeavor their new moulding. So that under Church-pollutions, thou art to consider, what God calls thee to do, to rebuke, exhort, admonish; and if this will not do, to complain to Church-Officers, who are to guide and watch over the flock; and if yet this will not do, then to be the more earnest with God in prayer, to bring about Reformation notwithstanding all the gainsayings of wicked men: To mourn and sigh unto God, as a Lot in Sodom, vexing thy righteous soul continually; as a lamenting Jeremiah among the apostatizing Israelites. And certainly God doth in a special manner take notice of such, who do mourn for those abominations, that they cannot remove or take away, Ezek. 9. 4. when thou canst appeal to God, saying, O Lord, these corruptions, these disorders, they grieve me to the very heart! I cry out daily, Woe be unto me, because I dwell with men of polluted lips. This will much engage God to thee. Likewise we read, Revel. 3. 4. in what a special manner God takes notice of a few names in Sardis, which had not defiled their garments. To be therefore in the midst of a defiled Church, and yet to keep thyself unspotted, this is admirable; as they record of the river Alpheus, which though it run into the Sea, yet it keeps its own natural sweetness; though we have communion with the Church in those things, that are commanded by God, yet we are not to partake with them in any evil way: as those seven thousand in Eli • ah 's time, though they did not depart from the Church of Israel, yet they would not bow their knee to Baul.

In the next place, Let us demonstrate this, that a Church may be God's Church, though it be greatly corrupted. And

First, It may be seen from the induction of several Churches; as for example, the Church of the Jews, they were God's people, and God did own them as his; yet, as appeareth by the Prophets complaints and daily reproofs, they were full of Idolatries and all moral impieties; and for all this, there were many repentings and turnings in God's bowels, to speak after the manner of men, before he would call them Lo-ammi, a people no more to him. But you may say, That was in the Old Testament, when the Spirit of God was not poured out so effectually. Consider then besides, this Church of Corinth, the Churches of Galatia; were not they far infected with doctrinal pollutions and vicious lusts of the flesh? That the Apostle mentioneth not anywhere, such zeal and sharpness as he doth to them, threatening them with Apostasy from Christ, and that having begun in the Spirit, they would end in the flesh. We might instance also in several other Churches: But as the Father said elegantly, We need not drink up the whole Sea, to know whether the water be saltish; a drop or two will suffice.

Secondly, This may be demonstrated from the relation and comparison, the Church is adorned with, in reference to Christ. It's often compared to Christ's wife; now the wife continueth a true wife, and is not to be deserted, unless for Adultery, which breaketh the conjugal knot; otherwise though she have many sad infirmities, which may make the relation bitter and uncomfortable, yet it doth not unwise her. The Church is also Christ's body; now a body is not forsaken by the soul, though it be a sore body, a leprous body; a leper is a man, though a leper: It's Christ's • arden; now this may have many weeds in it, and many things defile it, yet it is not presently made a waste wilderness. Thus it is with the Church of God, she may have many failings in Doctrine and manners, yet not be quite unchurched.

Thirdly, From a godly man. A true child of God may have sad falls, as we see in Peter and David, yet for all this not be quite excluded out of the Covenant of grace; they did not lose their sonship, even in those sad transgressions, and will God be more severe to a whole Church than to one person?

Use of Instruction, what a deal of prudence and wisdom is required in every godly man under Church-pollutions? To know what to do, to understand how to deport himself; for this he must be guided by the Word, and the advise of those that are faithful, on the one hand, not to be stupid or careless, much less complying and communicating with the Church defilements; and on the other side, not to be so transported with misguided zeal and impatiency against evil, as there by to rend the Church causelessly, and to sin ourselves, because others sin.

SERM, XVIII.

THis clause hath been fruitful for much spiritual and edifying matter, I shall conclude it at this time. There are three things more, which are to be deduced from this subject. And

First, Whereas you see, that the Epistle is not directed to the Magi ••• or Civil Governors of the City; neither is the least notice taken of their wealth o • external pomp. We may observe,

That the Church of God, as it is a Church, doth far surpass all Civil Societies, and temporal Dignities.

The Apostle owneth nothing in this famous City, but their faith, their profession of Christ, and subjection to him. A Church is a supernatural Society, for supernatural and spiritual ends, where God is in a more special manner present; and therefore though the civil Magistrate be also of God, and civil Societies they are of him, yet not in that peculiar relation as a Church is. Thus the Psalmist saith, Psal. 87. 2. The Lord loveth the 〈◊〉 of Zion, more than all the dwellings of Jerusalem, that is, the Assemblies of his people met together in holy Ordinances, above all other their civil meetings, though never so pompou • and magnificent. Therefore it's good to consider, that in all the inscriptions which the Apostle 〈◊〉 to any Churches, he doth not at all speak of any civil or temporal Dignities, that the places where the Churches were, had but only •… on of their spiritual titles, as a Church, Saints, Believers, Beloved of God. And certainly, if we do truly consider things, these Titles do as far trans •• nd all civil glory, as the Heavens do the Earth. The Apostle writing to the 〈◊〉 in all that Epistle takes no notice of the glory of that City, which was the Orbis Domina, and which they usually called aeterna Urbs; he mentioneth their faith, which was known to the whole world, Rom. 1. 8. not the Roman and warlike power whereby they were so terrible to all Nations. It is good to consider this; for how few Churches do esteem of, or judge themselves by their Church consideration, but by their civil respects? As they are such a City, such a Corporation, glorying in their Liberties and Charters; whereas the consideration of themselves as a Church, should far more possess their hearts.

Briefly to understand this, consider

First, That the Church and Commonwealth, or any civil Society, are two distinct things; the Church is one thing, and the State another thing. In the times of Heathen Magistrates, and while there was outward persecution, by the civil Powers which then ruled, it's plain; for the City of Rome, and the Church of Rome in Paul 's time were wholly different. So at Corinth, the civil Magistracy of the Town did not seem to be Christians, the Corporation of the Town was not (as I may say) made a Church. The Christian Religion was not at this time established in Corinth by the City-Laws and Government; only many in Corinth were become believers. So that it's plain, The same Corinthians, as they were a Church, lived by other Laws, and by different principles, then as members of the City of Corinth. As he was a Citizen, so he met in their civil Judicatories, so he acted according to the Laws of the City (provided nothing was against God's command) but as a member of the Church there, so they meet with others in spiritual communion, for holy and spiritual ends. Thus it is in a State, while they are generally Heathenish. But some have doubted, Whether if a Commonwealth become Christian, then there is any difference there between the Church and such a Christian State? Whether then they are not all one? But certainly by the first Institution, and plantation of Churches, by Christ and the Apostles, Churches were founded and imbodied; their Officers, employment, and the end of their Society appointed, without any relation to the civil State and Government where they lived. And therefore a Christian State, doth not civilly govern, nor bear the Sword, punishing with death; neither are there supreme Governors, Lord's or Noblemen in it, as a Church; for then these should be Church-officers, and instituted by Christ; a Justice of Peace is not of Christ, as a Pastor in the Church. Neither on the other side are the preaching of the Word, the administration of Sacraments, the exercising of Church-censures, the effects of a Christian State, but as a Church. So that it's necessary by Scripture to acknowledge these two, a Church, and the State, as two distinct Societies, though the same men may be members of the same.

Secondly, It's a most blessed thing, when the civil State and Church are happily united together, so that both in their several stations do promote the Kingdom of Christ. There are extremities on both sides, some exclude all civil Government from the matters of the Church or Religion; as if the Magistrate, and the civil power had nothing to do to appoint anything in reference to these spiritual matters, which if so, then Kings and Queens could not be nursing Fathers and Mothers in the Church; Then the Magistrate should not be the Custos utriusque tabulae; then holy Magistrates should sin in reforming abuses and corruptions which are crept into the Church of God, which yet Hezekiah and Josiah did; and so likewise Constantine did, to his great praise, saying to the Officers of the Church, he was 〈 in non-Latin alphabet 〉 , He had an external Episcopacy and Superintendency.

Then in the second place, there is another extreme error, which is to confound the State and the Church, as if Christ had appointed no distinct Officers or work, but that any man authorized by a commission from the civil power, was hereby enabled to do any Office in the Church, and that Christ had not set Pastors or Teachers in his Church, but civil Governors. Now how blessed and happy hath it been, when these Societies have been friendly complying, and furthering one another. The Commonwealth helping and furthering, defending and protecting the Church: The Church also performing all Church-Ordinances, in such a manner, that God may bless that state, and make it to be as Obed-Edom's house, while he entertained the Ark, Quamdiu respublicae manent hospitia Ecclesiae tamdiu suns duraturae.

Hence in the third place, The Devil and his instruments have always labored the ruin of godliness, by making divisions, and using several stratagems to overthrow the harmonious Unity that ought to be in the Church of God, and civil State. In Popery, we see abominable mischief came to Religion by the usurping of the name of the Church; for they excluded the Magistrates and supreme Governors, from any Government therein, and at last pleading exemption from all Obedience and Subjection to the chief powers, though so expressly contrary to Paul, Rom. 13. Thus they make a few only, yea but one, the Pope at last, to be the Church, and then attribute to him a power to dispose of Kingdoms and States, where and to whom he pleaseth, directly and immediately, say some; and those who do most mince it say, indirecte, and in ordine ad spiritualia. On the other side, sometimes the civil State hath been jealous, yea and violently perscuting the Church of God, as if that of Julian were true, A Church and a civil Society could not stand together; as if Christ had commanded such things of his Church, that were inconsistent with, and would utterly overthrow all civil Government. Thus Pilate, he was jealous, because he heard of Christ's Kingdom; and although it be known that his Kingdom is not of this world, that Church power is wholly spiritual in order to men's souls, yet how often are the Governors suspicious about it? But these particulars are of large consideration, and handled by learned Authors. I come therefore to show, That a people's consideration of themselves as a Church, should be preferred above all their civil Glory and Dignity. It ought to be more (as one Emperor said) to be a Member of the Church, then an Emperor of the whole world. The Church of Rome in Paul's time, while pure in the faith, was more admirable, then the City of Rome, which was Queen over the whole world.

The Grounds why we are to give this preeminence to a Church- consideration, are

First, Because a Church-constitution is supernatural, all is of God in a more special manner, then in civil Societies. For although all civil Powers be of God, and the making of civil Societies, of making Nations and Kingdoms be in an extraordinary manner attributed to him in the Scripture, yet still this is in the course of Nature, but a Church is planted by the grace of God, and it's above the work of Nature, either ordinary or extraordinary, to be made such a Society.

Secondly, As we are a Church, we have the nearest relation and reference to God; not as a City, or a Corporation are, but as a Church are we his House, his Body, his Vineyard. Neither can we expect such presence of God in our civil Assemblies and Judicatories, as in Church-meetings. The power and grace of God is in a more powerful and special manner discovering itself there.

Thirdly, Hereby we have greater Titles, and more noble Dignity; Although it's true in the account of the world, nothing is more contemptible. The Church is called the Kingdom of God; we are hereby the children of God; the Covenant of Grace is made with us. So that all who are not of the Church, be they never such glorious, victorious, and wise Nations, yet they are without God, and they are under the Kingdom of Satan, whereas God's Church is the Object of his love, there he is said to delight to dwell.

Use of Instruction to Believers, who are the Church of God, to consider that title and relation they are in as such. Though great, though rich, though honorable, yet let it not be accounted equal to the being one of God's Church. If the Devil should show thee the glory of all the world, promising to bestow it on thee, upon condition thou renouncest thy Church interest, and Church membership, with great indignation refuse it. What high esteem was put upon the being a Roman Citizen? Paul stood upon his Roman freedom in a particular case; but this is nothing to be of that free City, which is Jerusalem from above, even in this Earth. By meditating on this, thou wilt be more thankful to God, that he hath made thee one of his Church, than if he had given all the Turkish Empire to thee, for that is but as Luther said, Mica cani, a crumb to the dog, in respect of the children's bread.

Again, The consideration of a Church-privilege and interest, will make thee most to attend to that, in disposing and settling thyself, when at liberty. Most people look to live, where the best trading is, the greatest privileges, or best earthly accommodation. But if thou art one free to settle thyself where thou mayest; thou that fearest God will look upon Church advantages as the greatest glory and profit of all.

Lastly, This will take off all those general thoughts, which do almost reign everywhere, to consider of men by their Cities and Towns, not by their Churches; It's the Town at such a place, the Corporation at such a place, but no attending to that place, as it is a Church of God. Hence it is that we are wholly drowned in the thoughts of ourselves, as a Town, as a Parish in civil respects, but never considering the relation of a Church, and what duties we are obliged unto thereby.

The two other Observations are to be dispatched in a little room, as from the Apostles writing a second time to the Church of Corinth, which he seldom did to any Church, but to that of the Thessalonians, and to Timothy a single person. One reason whereof amongst others, was, because that his former Epistle had taken some good effect; and whereas they had been too remiss before about their indulgence to that incestuous person, it seemeth this Epistle had now so awakened them, that they began to be too severe to him, though repenting and humbling himself, as appeareth, Chap. 2. 6, 7. whereupon he exhorteth them, To comfort him, lest he be swallowed up with too much sorrow. It's true, there were other reasons, why he wrote this second Epistle, but this is one amongst the rest. From whence we might observe,

That it's very hard for the Churches of God to keep within their proper bounds about Church-administrations.

Nothing is more ordinary, than to fall from one extreme to another. These Corinthians that were so negligent in good order, that many pollutions were suffered amongst them; insomuch that God's judgments had surprised them for their default herein. Now when awakened to do their duty, they are ready to overdo, and from too much remissness, to fall into too much severity. Thus in many other things we might instance, how the Churches of God have fallen from one extremity to another; but this subject, especially as it relateth to Church-Discipline will be more suitably treated of in Chap. 2.

I therefore briefly raise a third Observation, and that is from the Apostles care, and zeal to build up the Church of God. For whereas he could not come to the Corinthians as yet, lest any Church-corruption or disorders should arise thereby, he endeavors by writing to do that in his absence, which he would not do by his presence. From whence we may gather,

That it's the Ministers duty, not only by personal preaching, but by all other lawful ways to promote that Church, he hath any relation unto.

When Paul cannot preach, he will write. This zeal in Paul drew out those many Epistles, that now we have recorded in Scripture. Our Apostle speaketh notably to this, 1 Thess. 2. 17, 18. and Chap. 3. 1. where he showeth his cordial affections towards that people, with what violence he was kept from them; and because Satan hindered him, he saith, He could no longer forbear, but would be left at Athens alone, without any comfort or solace, rather than not to send to them, that so they might not be moved from the Gospel. Thus at other times we see this glorious Apostle, when present, yet not contented with his public preaching, did from house to house, as occasion served with tears, beseech and testify everyone to cleave unto the Lord.

From this example of Paul, who though an Apostle, and so not bound to attend on particular Churches, yet did by letters confirm and quicken those Churches he had planted. We see how great and grievous a sin a voluntary and unnecessary non-residence is, in those Pastors, who by their Office are bound to a particular Flock, and to watch over them. For though in some weighty cases for the good of the whole Church they may be detained from their Flock, yet voluntarily and slothfully to do this, will at last be found a grievous soul-murdering sin.

Use 2. To reprove that people, who complain of too much preaching, and too much ministerial employment, thinking it needless.

SERM. XIX.

WE are now arrived at the last clause in this verse, which containeth a more general Description of those to whom he directs this Epistle. Some Epistles are called Catholic, because not inscribed to any particular Churches or persons, but to the whole Church of God. Others are more particular and local, as this to the Corinthians, yet we see it's not so inscribed to them; but that also, all the adjacent Saints are comprehended in it. Yea, though Paul and others wrote their Epistles to certain Churches and persons, yet they are in some sense Catholic; for they all were written as a perpetual Rule to the whole Church of God, in all ages. So that this Epistle doth concern even the Churches of God in other Nations, as well as that of Corinth, when guilty of such disorder.

So that in the Inscription, which is more general than the former clause, we may take notice,

• 1. Of the Persons to whom Paul writeth, and they are described by their qualifications, Saints.
• 2. By a Note of Universality, All the Saints. There is none so mean or inconsiderable, but the Apostle writeth as well to such a poor contemptible Saint, as well as to the greatest and most eminent.
• 3. There is the place where, Which are in all Achaia.

I shall first consider the Qualification, Saints. He giveth this title to all that were of this Church; even as in the former Epistle, he saith, They were sanctified in Jesus Christ. Now the Question is, How the Apostle could give the title of Saints to to all the Corinthians, with those in Achaia; for they both seem guilty of the same sins; and therefore from this Epistle directed to them, when yet they were so foully polluted. Was the incestuous person, before he repented? Were those unclean persons, that had not humbled themselves for their sins, and Paul was afraid he should find them such when he came? Were those Saints? Were such, who denied the Resurrection, yea that had no knowledge of God, as Paul said of some, to whose shame he spake it, were these Saints?

To this Austin of old answered, and so some of late, That the Apostle speaks this generally of the whole body, because some amongst them were Saints. The denomination being from the most worthy part. So that they conclude of this as a Rule to interpret Scripture by, To understand that of some parts, which yet is attributed to to the whole. And for this reason (they say) it is, That the Apostle writing to some Churches, as to this of Corinth, doth sometimes speak of them, as if they were all godly; and at another time, he reproveth them so, as if they were all blame-worthy. Thus because some were Saints indeed, therefore he writeth to the whole Church, as if Saints; as we call a field of corn by that name, though there may be many weeds and briars amongst it. This hath some truth, but yet this is not all.

Secondly, It may be thought that the Apostle calls them Saints, in the judgment of charity, because they did outwardly profess their faith and obedience in Christ, even as Paul saith of Sylvanus, 1 Pet. 5. 12. A faithful brother, as I suppose; but a judgment of charity must be according to truth, and he knew that all in Corinth were not truly Saints. And as for that expression of Paul's concerning Sylvanus; Calvin, Estius and others, do not relate the phrase ( 〈 in non-Latin alphabet 〉 ) to a faithful brother, but to the 〈 in non-Latin alphabet 〉 , the few things, or briefly, as added for Modesty sake; and indeed if it were related to Sylvanus, it would not commend his fidelity, but rather give occasion to doubt of it. But if we attribute it to Sylvanus, the word 〈 in non-Latin alphabet 〉 is not 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , it signifieth a firm and undoubted judgment upon good consideration, therefore our English word (suppose) doth not so well answer it.

Therefore in the third place, That distinction of a Saint by external profession or dedication to God thereby, and by internal and spiritual renovation is the most genuine to answer this doubt. Some were Saints by inward regeneration; Others were Saints by external profession and outward submission; so that they had not as yet renounced their Christianity; and this sense the Apostle plainly makes, when he gives that opposition between Heathens and Saints, as 1 Cor. 6. 1. Dare any of you go to law before the unjust, that is, the Heathens, and not before Saints? where Saint is opposed to an Heathen. So verse. 6. a brother, which is all one with a Saint, is opposed to an unbeliever. All that came out of the world to profess Christ, are called Saints and believers, though even amongst them all were not godly. Now you must know, that there are degrees of godliness,

1. There is that which is supreme and infinite, and thus God is holy, holy, holy.

2. There is created boliness, and that either perfect, such as the human Nature of Christ, the Angels and glorified Saints in Heaven have, or else imperfect, subject to many imperfections and weaknesses. Hence saith Salmeron, We dare not call any man a Saint, while be liveth on this earth, till he be consummated; but that is absurd; for to be a Saint is no more than to be holy; so that if we may call any holy, we may also call them Saints, as our Translators do for the most part render the word. The Papists indeed they call only those that are canonized Saints, who are already in Heaven; therefore those that lived in the Old Testament, because of their opinion of their being in Limbo Patrum, they are never in the Roman Church called Saints, they never say Saint David, or Saint Isaiah. Salmeron also observeth from this title of Saints given to all believers, That in the Infancy of the Church (saith he) all were called Saints, in the Adolescentiâ, only the Bishops, and Officers in the Church, but in Senectute, only those that are translated into Heaven. But we must conform to Scripture, not human speculations. The Greek word 〈 in non-Latin alphabet 〉 , answering the Hebrew Kodesh; for the Septuagint seldom translate it by 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , but generally by 〈 in non-Latin alphabet 〉 , is by some said to be as much as sine terrâ, without earth, or any worldly pollution. But the best Grammarians derive it from 〈 in non-Latin alphabet 〉 , to reverence and respect, as 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , to desire, because all holy things are with much reverence to be regarded. Whereas then to be holy, hath a twofold principal signification:

• 1. To be dedicate and set apart to God.
• 2. To be inherently sanctified; and both these applicable in the Text. We may observe,

That all those who are of God's Church are Saints by profession and dedication, and ought to be Saints by their lives and conversations.

Hence Rom. 1. 7. we have that expression, called Saints, that is, either called to be Saints, holiness being the term to which of their vocation; or Saints by calling, as Paul was by his calling an Apostle. Both these tend to the same thing, and all oblige to holiness.

First, Let us consider, how much this Church-Saintship doth comprehend, what degrees and steps it hath. And

1. It doth imply, Their being under the external dispensation of God's Covenant of Grace. All that are under the Covenant administration, are thereby Saints, and holy, though all are not regenerated. Upon this account it is, that the children of one, or more believing Parents are called holy, 1 Cor. 7. 14. where to be under the Covenant is enough to give this denomination of holy. And hence it is, that all the people of the Jews among whom there were many profane and unholy persons, in respect of inward Sanctity, are yet called all of them Saints, because the Covenant-dispensation was towards them. Psal. 77. 2. The Psalmist complaineth, That the enemies had given the flesh of his Saints to the beasts of the earth, where the Nation of the Jews, destroyed by their enemies, are all called Saints. So Psal. 89. 5, 7. the assembly of the Israelites, wherein also David did meet to praise God, is called, the Assembly of the Saints. Now we cannot think, that every Israelite who came to sacrifice and serve God was truly holy. Yea Psal. 50. God complaineth of such, Who came and took his name into their mouth, and yet hated to be reformed. Therefore they are called Saints, because they are all under the Covenant of Grace.

2. Church-Saintship consists in a dedication, and consecrating ourselves unto God. For our Baptism is the initial Sacrament, and by it we are externally sanctified and set apart to God from the Devil, sin and the world. For as in the Old Testament, there were by certain ceremonial Rites, dedicating of persons and things to God, which thereby had a relative holiness, and so were called holy, because dedicated; Thus though with some dissimilitude, by the Sacrament of Baptism, we are baptized into the Name of the Father, the Son, and the holy Ghost; which amongst other things, signifieth this also, that we are given up to God from the world and the Devil, to be no more theirs, not to live according to their course and way. And for this reason it is that those who are not of the Church, are said to be without, 1 Cor. 5. and the world is distinct to the Church, when therefore of the Church, we are not of the world; we are not without under the kingdom of Satan, but we are of the body of Christ, of his house; and our Baptism doth sacramentally denote our communion with Christ. Now although all that are baptized do not in deed and in truth put on Jesus Christ, yet as long as they do not renounce their Baptism, so long by that there is an outward dedication of them to God. And thus that Apostate spoken of, Heb. 10. 29. who never had true grace, yet is said to be sanctified by the blood of the Covenant, whereof the Sacraments are seals. So that our sacramental relation doth give an outward denomination of a Saint, or an holy person, though if there be no inward holiness, the condemnation of such will be far more dreadful and intolerable, than of the vilest and worst of Heathens.

3. This Church-Saintship goeth a further step, and that is, An external profession of our faith in Christ, and submission unto his will. For a Church being a visible Society, there must be some external and visible sign, whereby we may demonstrate ourselves to be of the Church. Hence Rom. 10. it's said, That with the mouth confession is made to salvation. There may be many secret and hidden Atheists in the Church of God, yet because they do externally profess the Christian Religion, therefore it is that they are of the Church, in respect of the external and visible state of it. Thus Simon Magus, and others, while they did profess their faith in Christ, they were under the name of a Church, and believers, and so of Saints.

4. There is yet a further degree in this Church-Saintship, and that is, When besides this sacramental and external holiness, there are some workings of God's Spirit upon their souls. So that the Christian Religion hath some kind of influence upon them. They are not only titular Saints, but they have some kind of inchoate and imperfect workings of God's Spirit upon their souls, which have a tendency to godliness, or at least a resemblance and show of it. So that in the opinion of others, and many times in their own persuasions likewise, they are true Saints. Now these may well enough be styled Saints, because the Scripture attributes to them such acts as have the name of holiness▪ So Mat. 13. the temporary believer likened to the thorny ground, is said to have faith, and to receive the Word with joy. Some are said in 2 Pet. 2. To escape the pollutions of the world. Yea Heb. 6. some are said to be enlightened, to have tasted the good Word of God, to partake of the holy Ghost, &c. and yet for all that, such were never true Saints. For such that are so, can no more finally apostatize than true stars can fall from the Heavens. Comets and blazing Stars may have a great luster for a while, but being composed of terrestrial exhalations, at last they fall into the womb of that Earth from whence they sprang. Thus those, who have only some imperfect, common works of God's Spirit, abounding in gifts, and many admirable abilities, these may seem in Saintship to exceed many that are truly so; but because there was never true and deep rooting, when the storms and tempests shall arise, this glorious building will not have so much as a stone left upon a stone. Those uncomfortable Teachers, injurious to the grace of God, that do so peremptorily dogmatize the Apostasy of the Saints, do yet never bring such Texts of Scripture or instances, that do necessarily prove those to be true Saints that are spoken of. Saul was never a true Saint, Judas was never a true Saint, and so no wonder of hopeful beginnings, degenerated into such tragical and horrid beginnings. Now whereas the former mentioned, viz. those that are only baptized, that give an external submission to Christ's Laws especially, if (as too many do) wallowing in all the ways of the flesh, and carnal excess, if these (I say) may by all be proclaimed to be no real, but nominal Saints, all the world seeth they are Christians in name, but beasts and devils in respect of real Saintship. Yet the great difficulty, and the constant wisdom of a Christian is exercised about the discerning this later holiness from that which is true. To know, when I am gone further, than any hypocrite or reprobate can attain unto. This as we are greatly to study and examine ourselves in; so we are to know that it is better to be deceived in any worldly matter than in this.

Lastly, The ultimate and most complete step of Church-Saintship in this life, is, When we go beyond all the former, and are made partakers of the Spirit of God, in the powerful renovation of us, so that from that holy, and new creature within us, our lives and actions are made really and solidly holy. And this is indeed the true and proper Saintship, to which only the promise of Justification and Glorification is made. So that if thou didst enjoy the greatest Church-privileges, yea, and the most admirable gifts therein; yet if destitute of this Saintship, thou art but a tinkling cymbal, and the hottest place in hell will be filled with such seeming Saints.

SERM, XX.

WE have heard what is the last and ultimate step in Church-Saintship, without which all the former, though they be in themselves great mercies, yet because we take them in vain, do become in some respect in the number of those, whom God will not hold guiltless. They are (I say) in themselves great mercies. For when we are thus called by God, unto the external means of holiness, there is some hope, and a possible way for salvation, whereas without this, there is necessary destruction. It is here, as in blind Bartimaeus his case, Mark 10. 49. for when Christ commanded him to be called to him, presently some said to the blind man, Be of good comfort, he calleth thee; that was a good encouragement, Christ called him: so whereas there are many thousands in the world that are left alone in their state of darkness, but he vouchsafeth the means of grace to thee. We may say, Be of good comfort, there is some hopes, Christ calleth thee; yet because many are called, and of those many called, few are chosen, therefore this external holiness and Saintship is not enough, unless there be the inward renovation of the whole man. Unless thou art holy inwardly, as well as outwardly, this will make to thy greater condemnation. That therefore which is the essential form, and gives a constrtutive being to Church-Saintship, is Regeneration, or the work of grace upon a man's heart. Indeed to an external state, and visible condition of Church-holiness, a profession of faith, with submission unto Christ's ways is enough; but that which maketh us indeed members of the body of Christ, and invests us with right to all saving benefits, that is only this inward real Saintship. And to clear this more, you must take notice;

First, That even in real Saintship there is a great latitude and difference. All are not Saints alike. The Scripture speaks of babes, of young men, of old men. It speaks of some that are spiritual and perfect; others are imperfect, and even carnal, 1 Cor. 3. comparatively: so that we must always distinguish between the truth of grace, and the degrees of it. A Saint is a Saint, though but a bruised reed, and a smoking flax. This is good to be observed, that we may not judge of Saintship by such degrees, and high attainments, but by truth and sincerity. No, there will be always difference both in Illumination and Sanctification, and that amongst the Saints themselves. And this should teach a mutual bearing and forbearing of one another. Let not him that is strong, who doth far surpass others, though true Saints, in gifts and graces, despise and contemn such as are below them, to judge them no Saints, or not godly at all. That there is such a disposition even in grown Saints, appeareth Rom. 14. where the Apostle giveth several Rules to strong Christians, especially, That they judge not, or despise him that is weak; and one reason amongst others is, Because God hath received him. If therefore he be one, whom God hath received, for whom Christ died, though subject to many weaknesses and infirmities take heed of contemning him. Such a supercilious, censorious spirit, is far from the Spirit of Christ, who when he saw one not far from the Kingdom of Heaven, though not yet in it, yet it's said, He loved him, and encouraged him.

Hence in the second place, This real Saintship is always growing, and ought to be more and more proficient continually. It is an high delusion to dream of such a perfection, that they are above Ordinances, that they are of so full a stature in grace, that one cubit cannot be added to them. This is to let the Devil get thee up to the pinnacle of the Temple, and then to throw thee headlong into hell; yet such sad delusions have been on some, that coming to the Sacrament, they have said, They have had as perfect love as Christ himself. But this is against the continual current of the Scripture, which presseth to grow in grace, to bring forth more fruit. And 1 Cor. 7. to perfect holiness in the fear of God. Paul himself, though a Giant, to us Dwarfs, yet Phil. 3. Accounted not himself to have apprehended, but forgot what was behind, and pressed forward to the mark. Cloppenburge a learned man thinketh, That even Christ himself did feed and nourish his soul by meditating on God's Word, and that in the use of the Sacraments, his faith was more confirmed, for to go through that work of redemption for us. This may seem hard to affirm of Christ, who had the Spirit without measure. But it is very true of every Saint on Earth, though never so exalted and enabled by grace, that he needeth the Ordinances, that he is to perfect and fill up that vacuity and emptiness, which is in him; so that he may say with Ignatius, when going to be sacrificed for the truth, Nune incipio esse Christianus; I do even now begin to be a Christian; to be a Saint, I am but a babe yet, I am but a beginner yet.

Thirdly, This Church-Saintship therefore doth consist with many imperfections and weaknesses, so that we need a constant and daily remission of sin through the blood of Christ. This is greatly to be observed, because some have dreamed of such a perfection in this life, that if not always, yet for some time, we may be without any sin at all; and therefore they tell us of Saints in the Church which need no pardon or forgiveness; as if to be a Saint in the Church, and a Saint in Heaven were all one: but our Savior in directing all to pray for the forgiveness of sin (I say all that are to pray, are to pray so) doth plainly confute this. And the Apostle John saith, That if we say we have no sin in us, we deceive ourselves; and indeed we sin in saying so. And this is the more to be observed, because the dear children of God think this title of Saint too glorious and great to apply to themselves, who are compassed about with such infirmities. How can I be called a Saint, and yet so dull, so sluggish, so froward, earthly, and often disordered in heart? But you are to know, that though Saints, yet we are not to be justified by our Saintship; we need the imputed righteousness of Christ, to cover the imperfections of our Saintship; yea some have not lost their Saintship, and yet have fallen into foul sins for a season. David, Peter, and others, did not cease to be Saints in those sad falls, though their holiness was drawn inward, and as the juice of the Tree in the Winter, was hid in the root under ground; but these Suns were not always in an eclipse, at last they did recover to their greater advantage in holiness, and to be a pillar of salt to all other Saints, Nor to be high-minded, but fear.

Fourthly, To be a Saint is a denomination from our conformity to the will of God, as a rule of our lives. So that if you ask, What is it to be a Saint? It is to be one born again by the Spirit of God, making the word of God to be the rule of all his actions. So that God's Word must try, whether thou art a Saint, or no? not thy own thoughts, or the applause of others can make thee a Saint, but thy life regulated by God's Word. The Papists cry up their Saint Francis, whom they equalize to Christ in many things; but his Saintship must be tried, not by his voluntary poverty, or strict observance of human traditions, but by a consonancy to God's Word. Thus whoever is cried up for a Saint, still we must examine, How doth the Word, and his life agree? Is he as it were a walking Bible? Doth he will what that wills, and nill what that nilleth? And this further also may inform us, That we are not to make a man a Saint, because of a particular opinion, in some way of Church-Government; as if none could be Saints, but of such an opinion. For the word Saint denoteth, One made holy by the Image of God restored in him; though he may differ from another Saint in a Church-way. For although it be our duty to study out the mind and will of Christ concerning Church-order, and with his Institutions only we may expect his gracious presence, yet such is the corruption and weakness upon the understandings of the best, that though God's Spirit will lead them into all necessary truth, yet they may fail in some accessories, and so one Saint may differ from another, yea and write against another; though such things do prove, as Calvin said of Melancihons difference from him, Pessimi exempli, of very evil example, and confirm the adversaries of godliness in their dangerous prejudices against it.

These things thus laid down, let us consider, Why all the fore-mentioned steps of a Church-Saint are nothing without the latter. To be a Saint by the outward Covenant, by dedication to God, by outward profession and vocation: Yea, to be a Saint, having some works of God's Spirit on us, unless we be born of God, and so have holy Natures, holy affections, and an holy conversation; it's to be like the foolish Virgi • s, who have lamps, and those lighted, but want oil. Let us therefore consider, What may provoke us to be Saints indeed. And

1. What matter of shame and reproach is it, to have the name of a Saint only, and nothing else. Thy life, not the life of a Saint, thy words, thy actions, not the expressions of a Saint. Is not this ridiculous, even as when they called the Blackmoors 〈 in non-Latin alphabet 〉 , silver white? Thou art a Saint in that sense he said, Auri sacri fames; indeed thou art most accursed, and art but a mockery in respect of God and man. As it is a shame, so it is an horrible reproach; even as Revel. 2. there is the blasphemy of some, who said they were Jews, and were not. Thus it is a blasphemy in thee to be externally a Saint, and not really; as the Apostle, Rom. 2. 24. speaking of such, saith, The Name of God is blasphemed among the Gentiles through you. The mischief of the scandalous, profane life's in the Church, hath been the cause not only of God's eminent judgments upon it, even at last to unchurch them, but also hath been like winds in the bowels of the earth, making a dreadful earthquake. Heresies in Doctrine have not more molested the Church, than profaneness in life. The troubles of the Donatists made in the Church for many years together, was it not because of the profaneness of Christians lives? In our days, What is the great argument against our Churches, that they are no true Churches, that they are the Synagogue of Satan? Doth not this arise wholly from the ungodliness of most men's lives? Call such Saints; you may as well name darkness, light. Yea, what is the cause that the bringing in of any good Order in a Church, the purging out of the old leaven, is such a grievous tormenting matter? Why do generally people dislike and rage at it? Is not all this, because though men are contented with the name of a Saint, yet they cannot endure the practical power of it? So that we may say, the real ungodliness of such who are in the Church, is the cause of all the evil that comes in the Church. Thou blamest this, and that way of Government; thou sayest, Such or such a thing is the cause of all our evil: No, it's the love to men's lust, men would be of the Church, and yet live the life of beasts and Devils: And it is for this general impiety, that even Heaven and Earth may be astonished. Thou cavillest, How can this, or that Practice, or Order be proved Jure Divino? But where canst thou prove thy oaths, thy lusts, thy drunkenness, thy contempt of Godliness to be Jure Divino?

2. Real Saintship is so acceptable unto God in his Church, that let men have 〈…〉 eminent places, and esteem therein, yet if they walk contrary to this Rule of sanctity, and that obstinately, Christ hath commanded such to be cast out, as utterly unfit to be of such a Society. The incestuous person in this Church of Corinth, is thought by Chrysostom to be a man of chiefest place and note amongst them; yet for all that, till he repent and humble himself, they are commanded to cast him out from amongst them: As the Apostle to this Church saith, What communion is there between light and darkness, Christ and Belial? The Pythagoreans were so strict about the manners of those, who were in their sect, that as Origen against Celsus relates, when any of their society had fallen into a foul sin; they did cast him out of their company, and commanded a Coffin to be placed by him, as being a dead man. But the Lord Christ hath commanded, That such who live in the Church obstinately against the manners of a Saint, should be thrown out from his people, and so delivered up to Satan, as being more properly of him, and his way. But because more may in time be said of the nature of this Church-Saintship, I pass it by for the present, concluding with a severe Reproof, even like thunder and lightning against all such, who deride at sanctity and purity: Are there not too many sons of Belial, who make a scoff at such glorious names of a Saint, of a Christian, of a Brother, of a Believer? Wherein canst thou demonstrate thyself to be of the Devil more, than in this one thing? Thy heart rageth, thy tongue foameth at sanctity and purity. What is this but to blaspheme the Scripture, yea God and Christ himself? Why do not such cast off their Christianity, and live with Pagans and Heathens?

SERM. XXI.

IT is now full time to conclude this Text. There remain two things more which deserve some consideration:

The first is occasioned by Calvin 's Question upon the place, How is it (saith he) that he distinguished Saints from the Church? Did not these Saints imbody themselves, that lived in the Province of Achais? Was it lawful for them to live dispersed, and single lives, not entering into Churchcommunnion? To which he answers, That the times might be then so turbulent, and persecution so hot, that they could not gather into a Church, nor have any such public meetings. Now this Interpretation is not necessary. For the Apostle writing to the Church at Ephesus and Colossae, yet doth not use that name, but speaks in the general, To the Saints and faithful Brethren; when yet without question they were in a Church-state there. Yea in his Epistle to the Romans, he makes no mention of them as a Church, but styleth them Saints; which puts Salmeron upon his guesses, Why he doth not give the name of a Church to them? As also, Why he doth not salute Peter their supposed Bishop? Neither may we think that when James and Peter inscribe their Epistles, to the Believers scattered in several Regions, but that they might have occasionally their public meetings to worship God in. Yet though this Exposition be not necessary, we may well receive Calvin's conjecture as probable. For there have been times when the Saints have been forced to hide themselves in Dens and Caves, not having opportunity to meet together, though even that was an heavy burden, and trouble to them. This being granted, we may observe,

That although it be a Duty for Saints to join themselves in a Church-way, yet there may sometimes fall out such just reasons that may excuse them.

Indeed voluntarily to keep off from the Assemblies, and to think a private worshipping of God is enough, and that he requireth no more, is both against Scripture-command, and the example of primitive Christians, but when there is some unavoidable necessity, than there is a lawful excuse, That it is a duty for Saints to join themselves in a Church-way, may be made evident from these Grounds briefly:

First, From the name Church ordinarily given to • olievers. Now a Church is a Society or Company met together; and therefore it is not lawful for thee to live alone, or be a Minister of Sacraments, and all things to thyself. Even as Aristotle said of him, that would live alone, not joining himself to any human Society, he must be aut Deus, aut Bestia; It is applicable here, he must be made even like God; that needeth no growth of grace; yea, that is above all duty or homage to God; or else a very beast, one that hath no sense or feeling about a God, and his Worship. The syonymous names also to a Church, doth evidence this; They are called Christ's body; now it's necessary for the members of the body to be joined together, else there cannot be that mutual help and furthering of one another. They are also called an House, and a spiritual Building, wherein they are to be as living stones; and such must be close, and well compacted together.

Secondly, From the communion of Saints, which is a duty so often prescribed in Scripture; such as to watch over one another, to provoke one another, to comfort and rebuke, if need be. Now how can this be, if Saints be dispersed from each other?

Thirdly, From the Officers and Ordinances which Christ hath commanded, that do necessarily infer Church-Assemblies. For Pastors and Teachers are appointed to preach the Word, to be constant therein: And how can that be, if there be not public meetings?

Fourthly, The Sacraments likewise, do not they seal, not only a communion with Christ, but also with one another. So that it would be a sacrilegious violation of Christ's command, for a man to receive the Sacrament alone. The Protestants do justly condemn those Private Masses in Popery, as ridiculous and contrary to the Institution of that Sacrament.

Fifthly, The examples of Christians, who upon their conversion are recorded to join themselves to the Church, and they continued together praying, and breaking of bread. Yea, in the Old Testament, we see still, there was a constant, public meeting to worship God: and David professeth his joy in those solemn meetings, as also his resolutions, To praise God in the great Congregation. And certainly, as by these solemn meetings God is more honored; therefore the glorified Saints in Heaven are said to be a Church, Heb. 12. 23. so God hath promised to such meetings an higher degree of his presence, He delights to be in the Assembly of his Saints. So that these public meetings are for our spiritual good, as well as God's glory.

Though this be so, yet there may be some Cause that may justly excuse us. As

First, Public and violent persecutions, as have been many times in God's Church, then they have not been suffered to have either public or private meetings. Heb. 12. The Apostle mentioneth such times, when he speaks of some, Of whom the world was not worthy of, yet were not allowed a place in the world, but were as so many beasts chased up and down, living in dens and holes of Rocks. Thus it was also once with David, when banished out of Judea, though this was a sad affliction, and he doth in several Psalms bewail his exile from the Ordinances, more than any temporal mercy whatsoever; neither his country or outward accommodations do sit so upon his heart, as that I cannot enjoy God in his Ordinances, as I have done. So then, though they were not actually in any Church-communion, yet because of their desire and wish, they were to be as accounted of it.

Secondly, It may so fall out, that there be such a malice and poison in the hearts of those that do govern and rule in the Church, that they will excommunicate and cast out those that are true believers from the Church, and will not let them have any Church-society. Now in such cases, if the godly cannot obtain any public Church-privilege, which yet they desire, this will lie on those that cast them out, Luke 6. 22. John 16. 2. Our Savior tells the Disciples it shall be their portion, They shall be cast out of the Synagogues, separated from company, even as they did a blind man healed, confessing Christ, whom yet Christ met and encouraged. This then is no new thing. Yea Bernard complained in his time, Heu Domine qui sunt in Ecclesiâ primi, sunt in persecutione primi.

Thirdly, If there be such a general and universal pollution, that a Christian at least for the present knoweth not what Church to join to, where he can have communion without partaking of gross Idolatry. It's a Rule avouched in the Canon-Law, Causa, non separatio facit, Shisma. Those that would not bow their knee to Baal in Elijah 's time, were not Schismatics; for there was a just cause to refuse such Idolatry; if then it be truly with a man, as it was in supposition with Elijah, that he is left alone, Idolatry hath filled the whole Church visibly; in such a case, though that be hardly to be seen, he is to abstain from Church-societies, till God make way for it. For then it is, as if a Christian, should by some accident be cast upon a Country of Infidels and Pagans, as some Christians have been, there cannot be had any Church-society at all.

Lastly, The Church of God in the primitive times, when many Heathens, and Infidels were converted, had this custom, which I find commended by most; and that was, before the Church would receive such converted Heathens into an actual Communion with the Church, they took time to instruct them, and to try whether they were fit for that Sacrament, or no; and when they were prepared, then they received them.