An Expository Comment on 2 Corinthians 1, Exposition · Sermon 109
SERM. CIX.
Of the Office of Apoſtle, and particular Paſtours; and of the Peoples esteeme of their Miniſter.
2 COR. 1. 16.
And to paſſe by you into Macedonia, and to come againe out of Macedonia unto you, and of you to be brought on my way toward Judea.
WE proceed to a ſecond Obſervation from this relation made by Paul of the manner how he intended to performe his promiſe of viſiting of them. For it's plain, that Paul by this inſtance doth declare, that he had an univerſal commiſſion to overſee all thoſe Churches in ſeveral places and countreys which he had planted. And therefore in this particular his Office was diſtinct from ordinary Paſtours, which were appointed for particular Cities and Churches, who were to have their ordinary reſidence with them, and ſo were in a peculiar manner to give an account for their ſouls, as their proper charge. God then did not, or doth not require of ordinary Paſtours, that they ſhould like Paul travail from countrey to countrey for the propagating of the Goſpel, but in a diligent and faithfull manner to watch over their own flock at home. From whence obſerve,The office of the Apoſtle and ordinary Paſtors differs, in that the one had an univerſal, the other a particular charge.
That the Office of an Apoſtle, and an ordinary Paſtor, were among other things diſtinguiſhed in this, that the one had an univerſal charge over all Churches; the other was limitted to a particular flock.
I ſay, [Among other things] for there were ſeveral particulars wherein Apoſtles and Paſtors are diverſified, as their immediate call, their ocular teſtimony and witneſſe of Chriſt; their power to work miracles; their infallibility in Doctrines: All which are not now to be looked for in an ordinary Paſtor. Only that which I am to take notice of, is their illimited and univerſal power, which the Apoſtles had; they were ſupream Governors in the Church; yet even their Authority was but miniſterial, not magiſterial. Therefore their name declareth they were but as Embaſſadors ſent, and ſo were not to do any thing in their own name, but the name of Chriſt who ſent them.
The opening of this Doctrine may ſerve for information and practical improvement. And
Firſt, We are to take notice that the Apoſtles had an univerſal commiſſion, to go 1. The Apoſtles had commiſſion to preach to all Nations.and preach to all Nations, to diſciple them, to plant Churches; And therefore they were in conſtant travails up and down; for they were the leaven, to leaven the whole world. They were like the Sunne whoſe light and heat have influence upon the whole earth. It is true, they divided their labours, ſome going into one part, and ſome into another, ſo that thereby the word of God prevailed more powerfully, than the Emperours ſword. Chriſt indeed ſaith, He was ſent only to the l…ſt ſheep of Iſrael; but the Apoſtles were ſent to all the loſt men of the word; and that grace of God which before was incloſed within the borders of Judea, was upon Chriſts aſcenſion publickly offered to all Nations. This was that myſtery, which the Apoſtles at firſt perceived not; but when throughly inſtructed, then they began to call nothing, or man unclean. It was then neceſſary, for the carrying on of this univerſal and illimited grace of God, to have ſuch Officers, that ſhould alſo be univerſal and illimited; that ſhould go up and down preaching the Goſpel of Chriſt; the goodneſs of God herein mercifully appearing, that no Nation though never ſo barbarous, and in ſuch remote parts of the world, were ſhut out from this glorious light.
Secondly, The Office of the Apoſtles, though thus differing from all other Offices, 2. Yet the office of the Apoſtles did virtually contain all other.yet it did virtually and eminently contain all; therefore they could do what the Paſtor and Teacher did. Hence Peter cals himſelf an Elder, 1 Pet. 5. 1. And John the Apoſtle (for we take it for granted, it was he that was the Penman of them) in his two laſt Epiſtles ſtyleth himſelf only Elder So that the Apoſtles they did preach, they did adminiſter Sacraments; and thus what any other Officer did, they alſo could do. Even as Philoſophers ſay, the vegetative and ſenſitive ſoul, is contained in the rational after a more eminent manner.
Thirdly, The Apoſtles therefore had in their Office, that which was ordinary, 3. The Apoſtles had in their office ſomething ordinary, and ſomething extraordinary.and that which was extraordinary. In their extraordinary they had no ſucceſſours; in this particular of univerſal inſpection and over-ſight to Churches, they had none. This Queſtion indeed is greatly diſputed by Saravia, and others that adhere to his opinion, who affirm, That though the Apoſtles had many extraordinary and perſonal priviledges, yet their Office was perpetual, even as that of the Paſtors. There being (ſay they) the ſame perpetual grounds for one as well as the other. But that doth not appear probable. The firſt conſtitution and planting of Churches, requiring that peculiar Office, which planted Churches do not: Even as miracles were then required, but not now; and if any Nation were in theſe later dayes to be converted, there would be required no more an Apoſtle to do this, then miracles to confirm his Doctrine. As it was with the people of Iſrael, while they were at firſt to be an imbodied people, and before they were fully planted in the Land of Canaan; they had extraordinary Officers, and the Lord wrought wonderfull miracles amongſt them, but he did not ſo afterwards.
Fourthly, But the Office of an ordinary Paſtor, is to watch over his flock, to keep conſtant reſidence amongst them. Even the beſt Popiſh Writers do determine, That a Paſtors reſidence with his people is Jure Divino. It is true, there are ſome caſes, when they may for a while be abſent from them, viz. when they are called to conſult in Synods and Councils about the publick advantage of the Churches of God, to ſtop the gangrene of errour, or any prophaneneſs endangering the whole body; but a voluntary abſence from a people is a great ſinne, and inconſiſtent with all thoſe miniſterial duties that God doth require of them. How can they feed them? How can they admoniſh them? How can they rebuke them, and reprove, as occaſion ſhall ſerve, unleſs preſent with them? That diſtinction per ſe, vel per alium, will not hold at the day of judgement. It is not another mans diligence, another mans care that will ſave thee. Now when we ſay, his reſidence is neceſſary, we mean not his meer perſonal and bodily preſence only. For if men be lazy and negligent, their preſence is an abſence. The Scripture ſpeaks of Idol-ſhepherds, ſuch have eyes, and ſee not; ears, and hear not; ſuch have mouths, and ſpeak not. Now theſe whether abſent or preſent, it's much alike. Therefore this reſidence requireth a faithfull and diligent diſcharge of that weighty work, conſtant preaching, a faithfull diſpenſing of Ordinances: And beſides this publick Miniſtry, as occaſion doth require, a more perſonal and private dealing with their flock, that ſo no man might periſh. We read of our Saviour, Joh. 4. that he did not deſpiſe a poor ignorant woman, but though weary, and wanting bread, yet attended to her converſion, ſaying, It was his meat and drink to do his Fathers will. People are not to interpret ſuch private endeavours of their Miniſters, as too much buſie-medling or affectation of dominion. Yea it is your duty to go unto your Paſtors of your own accord, to enquire about the ſalvation of your ſouls; no man needeth to teach you this, in reſpect of your bodies or eſtates, to go to Phyſicians and Lawyers. Certainly were not theſe things more unto men, than their ſouls, they would have as much recourſe to their Miniſters. Conſider that place, and ſet it upon your hearts, Mal. 2. 7. The Prieſts lips ſhould preſerve knowledge, and they ſhould ſeek the Law at his mouth, for he is the meſſenger of the Lord of Hoſts. You ſee here our Office, and your duty. Oh then, were men in more holy fear about their ſouls! What if I have not knowledge enough to ſalvation? What if I miſtake godlineſs, thinking it to be that which it is not? What if I delude and flatter my own ſoul? Oh let me go to thoſe that are the wiſe Phyſicians of my ſoul! Let me enquire ſo diligently, ſo exactly, that whatſoever I am deceived in, it may not be in matter of my ſoul!
Fifthly, Though a Paſter is thus ordinarily to reſide with his own flocke, and 5. Though a Paſtor is ordinarily to reſide amongſt his flock, yet he is a Miniſter of the whole Church of God.above all things to attend thereunto, yet he is in ſome ſenſe a Miniſter of the whole Church of God, and ſo is a debtour to the publick good thereof. We muſt in every Miniſter diſtinguiſh of the habitual and aptitudinal diſpoſition that is in him by his Office, and the actual relation, or exerciſe thereof. It is true, that a Miniſter is not primo & per ſe, made a Miniſter of the Catholick viſible Church, as ſome learned men think; for then his principal and proper duty would be to attend upon the whole flock of Chriſt, and not this or that particular one; yet though he be not Paſtor Eccleſiae univerſalis, as the Pope doth arrogantly aſſume to himſelf, yet he is Paſtor in Eccleſiâ univerſali, though he be not a Paſtor of the univerſal Church, yet he is a Paſtor in the univerſal Church. Hence when he preacheth or adminiſtreth Sacraments in other Churches than his own, he doth it not as a private man, but as a Paſtor in the Church, though not as a Paſtor of that particular Church. The reaſon why a Miniſter may put forth miniſterial acts, though not to his own people, ariſeth from that habitual diſpoſition, which he is put into by his Office. So that to be a Paſtor of a people is not like that predicamental relation ad eſſe, which Logicians ſpeak of; as if when a people (ſuppoſe) ſhould be all conſumed by the plague ſuddenly, that then a Paſtors office doth wholly ceaſe, not only to them, but to all other Churches; but it's rather under a tranſcendental relation, having an aptitudinal reſpect to the whole Church of God. But I am not here to dilate on this, it is enough at preſent to know, that a Paſtor is not ſo limitted to his own flock, as if he did not owe much alſo to other Churches; yea he is many wayes to advantage others alſo, by occaſional preaching, by publick aſſiſtance in ſolemn Aſſemblies, by writing and many other wayes. Thus they are to be like ſome full fountains which are able not only to water the proper channel it emptieth it ſelf into, but to overflow ſometimes, as Jordan did to the refreſhing of others. So that although a Miniſter is bound to prefer his own flock firſt, and principally to attend to them, as his own charge, yet what by prayer, direction and counſel, and what with many other edifying wayes, he is wholly to lay out himſelf for the good of others, and to be as precious ointment which cannot be hidden, but doth refreſh ſtanders by and ſtrangers, as well as thoſe that bear it about; or as muſick doth not only delight thoſe for whom it is purpoſely provided, and who are at the charge of it, but even others that are at a diſtance, or meer ſtrangers.
Is it thus then, that Paſtors are perſonally to attend to their flock? Then let it be an Uſe of Exhortation, to you that are the people, readily to ſubmit unto, and entertain them in all their miniſterial labours. If we are to preach, you are to hear; if we are to reprove, to admoniſh, to inſtruct, then it's your duty to be willing in all theſe things. Why then is it that many are ſo unwilling, ſo froward and oppoſite to the Miniſters of God in their faithfull diſcharge of their Office? Are we from houſe to houſe, from perſon to perſon, as occaſion may require, thus to promote your ſouls good? Why are people ſo averſe to this? They are not willing to be diſquieted, they would be let alone in their ignorance and prophaneneſs. Thus we take more pains than we have thanks for: They would like us better, if we would meddle leſſe, if every man were left alone to his own ſelf. But though happily you may ſay to other private Paſtors, What have you to do to inſtruct us, to meddle with us, look to your own ſelves? Yet you cannot ſay thus to thoſe whom God hath ſet over you; they muſt admoniſh, reprove, inſtruct, whether you love them or not, for ſo doing. So that it argueth horrible negligence in people, when the more lazy, the more careleſs a Miniſtry is, they like it the better; They love no zeal, no diligence, no forwardneſs in ſuch as watch over them. And whereas the Devil goeth up and down like a rearing Lion, to ſeek whom he may devour; yet theſe are angry at the ſhepherds of their ſouls, who would deliver them out of his paws. If you were but ſenſible in what thraldom you are in to your luſts, how difficult to get any bolts or fetters off from you, as alſo how many oppoſitions are in the way to Heaven; how hardly even a righteous man is ſaved, then you would ſay, all miniſterial labours are too little to provoke thee in this way.
The ſecond Uſe is of Admonition to the Miniſters of the Gospel, that they would look upon Paul as a ſpecial preſident to follow. How ought it to quicken us up againſt all dulneſs, lazineſs and weariſomneſs in our work, when we have ſuch an example as Paul before us? How often may we bluſh and mourn, to ſee our ſelves fall ſo ſhort of Paul's diligence, zeal and courage in the wayes of God? For though we are not called with him to paſſe from countrey to countrey, from Church to Church, to advance the kingdom of Chriſt, yet within our ſphere we are to imitate him; and as we ſee here in the Text, where there was the leſſe need of his preſence, to continue the leſſe while, as in Macedonia; and where there was the greater neceſſity of his pains and labour, to continue the longer while. Thus ought we to diſcern of mens conditions, to conſider who needeth more inſtruction, and more reproof than others, and ſo accordingly to apply our ſelves. Oh how happy is it when prudence and zeal meet both together in the Officers of the Church! This is to be Luther and Melancthon joyned in one perſon.
We come to the laſt particular obſervable in theſe words, and that is the conſequent event, rather than the final cauſe of this his journey unto them, which is to be brought on his way toward Judea. You have this alſo mentioned in his former Epiſtle, 1 Cor. 16. 6. as being an expreſſion of love, which he did much regard; and verſ. 11. he ſpeaketh of Timotheus, that he ſhould conduct him. The original is foreign. To be lead on forward with respect in his way: and we have it often inſtanced in Rom. 15. 24. I truſt to ſee you in my journey, and to be brought on my way by you. We read alſo of this loving reſpect ſhewed to Paul and Barnabas by the Church, Act. 15. 3. and eſpecially Act. 21. 5. The Diſciples brought Paul and all his companions on their way with wives and children. This ſhewed their affectionate love towards them. Yea that is an obſervable expreſſion of John Epiſt. 3. 6. Whom if thou bring on their journey after a godly ſort, thou ſhalt do well. In the original it is, Worthy of God; thereby implying, that it was more than a meer civil expreſſion, or courteous act of humanity. They did look at God in thoſe eminent ſervants whom they did thus reſpect.
Now in this expreſſion there are two things implied,
1. Their cordial affections to them as friends. This going along with them, did demonſtrate how much they loved their company, that they were unwilling ever to be taken from them.
2. It was a matter of honour and respect to their Officers; it ſhewed they eſteemed of them more, than of the great and noblemen of the world; yea they looked upon it as their own honour, that they had ſuch an Apoſtle. From whence obſerve,
That where the Miniſtry hath wrought ſpiritually upon a people, it worketh Where the Miniſtry hath wrought ſpiritually, the Miniſter is eſteemed highly.great love and honour to thoſe that were the inſtruments thereof.
Not that the Miniſters of God are to look ſo much at external reverence, and civil reſpect, but chiefly to the heart-affection of a people, and their ſouls inward eſteem of them. Paul ſpeaketh of this reſpect he had from the Galatians upon the firſt work of his Miniſtry upon them, though they did abate afterwards of this love, Gal. 4. 14. You received me as an Angel of God, yea as Jeſus Chriſt. I bear them record, that if it had been poſſible, they would have plucked out their own eyes, and have given them to Paul. What hyperbolical expreſſions of love are here ſpoken of? But all this is, where the Miniſtry hath had its ſpiritual efficacy; otherwiſe you cannot diſcern a man better never to have reaped any good by the preaching of the Goſpel, than that he never knew yet what a converting, a quickning Sermon meant: for if he had, he would never be ſo malicious, ſo oppoſite to the Miniſters of the Goſpel, as he is; he never getteth good by them; and therefore it is no wonder, that he hath no higher thoughts of them. But if through their Miniſtry he hath been converted, he hath been edified in godlines, then how dear and precious are their thoughts of ſuch?
Uſe of Admonition, Try thy affections to the Miniſtry, by the profit thou reapeſt by it. Is it any wonder to hear an ignorant perſon, a prophane perſons revile or oppoſe the preachers of the Goſpel? How can it be otherwiſe? They never found any ſoul-ſaving benefit by their pains. Hence the Apoſtle to convince ſuch Chriſtians as were ſtaggering, and beginning to fall off from the truth, and their affections to him, calleth to mind what good they once were made partakers of by his labours, If ever they were converted, if ever they received the Spirit of God, it was through his miniſtry. Therefore thrive and profit by their labours, and then deſpiſe them, if thou canſt.