An Expository Comment on 2 Corinthians 1, Exposition · Sermon 11
SERM. XI.
How much it concerns Church-Officers to agree in matters of Religion. What meanes may conduce to it. Univerſities and Nurſeries of Religion, of how great uſe they are to the Church of Chriſt.
2 COR. 1. 1.
And Timothy our brother, &c.
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 inferiour degree to Paul. And he ſtyleth him brother, not only from his humility and low condeſcenſion: Of which already; but alſo to ſhew 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 Sonne, becauſe he was not only the inſtrument, either of converſion, or further inſtitution of Timothy in the wayes of Chriſt: but becauſe in the miniſtration of the Goſpel, Paul was a father to him, directing him how to manage his miniſterial imployment; 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 Gamaliels.
There are two profitable Obſervations deduceable. Firſt, In that Paul calls him Brother; hereby ſhewing their conſent and agreement in the matter delivered. We may obſerve,
That the conſent and agreement of Church-officers in religious matters is of The conſent of Church-officers in matters of religion, is of great uſe and moment.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 priviledge will be in Heaven, where not only ſeveral ſects and opinions ſhall ceaſe, but alſo there ſhall be no more diverſity in their wils 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 fruitfull manner to publiſh the Goſpel of Chriſt. If ſuch ſpots can be found in theſe Sunnes, 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 Pauls and Barnabaſſes, none but Pauls 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 any thing. The Church never was, or will be like the upper region, that is not moleſted with the leaſt turbulent vapour.
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 farre 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 ſchiſme in the Churches, while newly planted. And although there was a Councel 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 faithfull Officers in the Church, they ſeemed as to teach the ſame thing, ſo to walk in the ſame order, and wayes of Chriſt.
Laſtly, There is a conſent and agreement in the eſſentials, and fundamentals of holineſs; but difference and hot diſſentions 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 wofull 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 alwayes 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 perſwade 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. What are thoſe things that conduce to Unity amongſt Church officers.And
Firſt, That which is alwayes 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. Hereticks have alwayes 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 ſervent 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 Gods 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 wayes? How comes it about, that yet theſe ſpirits are ſo contrary to one another? Can the holy Spirit of God be oppoſite to it ſelf? To this calumny it is eaſily anſwered, That all Officers and Teachers, do not equally, and in the ſame meaſure partake of Gods 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 farre as it is communicable. Some have it more in the gift of illumination; ſome more in the gift of ſanctification; and withall ſome are more negligent and faulty than others. And therefore the holy Ghoſt is not communicated to all alike. For pride, negligence, want of ſervent 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 Gods Spirit, that he would enlighten us, and direct us; howſoever that he would ſo ſanctifie us, that if we did erre, 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 wils and humours, 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, foreign, 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 Pyramides. More principles might be offered unto you, but I have ſpoken to this at large from John 17. where our Saviour 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 Sunne, 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 peoples 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, errours 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 Sonne. 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 It is of great uſe to young to have the guidance of ſolid and experienced Miniſters.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 propheſie was by immediate inſpiration, yet we read that even then there was the Colledge of the Prophets, and the ſons of the Prophets, 2 King. 2. 7. So we read 2 Chron. 34. 22. of the Colledge 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 faithfull 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 plentifull effuſion of the Spirit of God in the gifts thereof, yet he there commands, that faithfull 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 publick 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 it ſelf. If it be ſaid, The the Spirit of God is that which alone inableth a man to ſuch Offices and Imployments. 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 Gods 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 thy ſelf 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 publick 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 hopefull Nurſeries, from whence may come ſuch, who ſhall be able to propagate the pure Doctrins of Chriſt. Peter was carefull that after his deceaſe the pure Doctrins of Chriſt might be preſerved. And ſo for your children, and childrens ſake, that they may not live in times of ignorance and darkneſs, importune God earneſtly, that he would keep up ſuch faithfull men and good wayes, that may propagate the Goſpel to the worlds end.