An Expository Comment on 2 Corinthians 1, Exposition · Sermon 10
SERM. X.
There is a great deal of difference betwixt the Perſons whom God calls, and alſo in the manner of his calling them. Education under godly Parents not to be reſted upon, but our Hearts are to be ſought into, whether they be really changed, or no.
2 COR. 1. 1.
And Timothy our brother, &c.
VVE are upon the Perſon conjoyned 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 cals all believers Brethren, but in a ſpecial reſpect, becauſe of his Office he was in, though at other times he cals 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 honour 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 hopefull, 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 uſefull 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 perſecuter, a blasphemer, an enemy, and that for a long while; but Timothy hopefull, 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 perſwaded 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 yeares, yet that ſeemeth not coherent with that which Calvin ſaith in another place, viz. 1 Tim. 1. 2. where, becauſe Paul cals Timothy his own Sonne 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 cals him foreign, his germane, or ſincere Sonne, 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 hopefull, 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 ſonne 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 There is a great deal of difference both in the perſons that are converted, and in the manner of their converſion.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 ſinne, as Joſeph, Daniel, Obadiah, and our Timothy in the Text. Others again have been very foul and ſcandalous, as Paul, Mary Magdalen, 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 wayes.
Secondly, There is a great difference ſometimes in their conſtitutions; ſome are of a more fierce and cholerick 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 cholerick; 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 inferiours. 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 ingaged to ſinne, 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 proſeſſed 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 cals; We might alſo adde the Difference in reſpect of their Vicinity and Conſanguinity. God cals ſometimes out of a wicked Family, a wicked generation, a wicked place, where there is none elſe ſcarce that minds any thing that is godly. In Caeſar's houſhold 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, Gods 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 terrours 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 Magdalen likewiſe had great humiliation and bitterneſs of ſpirit, elſe ſhe could not have wept ſo abundantly as to waſh Chriſts 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 entring 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 ſinnes, yet ſtill he gave back again, and would procraſtinate, he would weep and pray, but ſinne again, till at laſt God brought him out of the wombe of ſinne, 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 Why God is pleaſed to call ſuch different perſons, and in ſuch a different way.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; onelyonly 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 ſhew the freeneſs of Grace. For if one ſort of perſons onelyonly be converted, it might be thought ſome merit or deſert were in them, which was not in others.
Secondly, Hereby likewiſe God ſheweth, 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 Governours, who were then moſt unlikely, becauſe the greateſt enemies to Chriſts Kingdome.
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 every one that is regenerated is brought to ſee himſelf loſt and undone, and thereby to believe in a Saviour, 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 Gods 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 every one 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 None are to reſt upon their godly education, but all are to ſearch their own hearts, to ſee whether they be wrought upon or no.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 compleat 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 any thing. 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 onelyonly 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 hearkned to the counſel of others, that were the means of his ruine. Therefore conſider, whether thou haſt any more 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 compleat 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 thy ſelf 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. Uſe.It will be no ſure argument to plead, I had a godly father, and godly parents, I have been alwayes uſed to godly duties; but ſearch, and again ſearch, whether thou art a new creature.