An Expository Comment on 2 Corinthians 1, Exposition · Sermon 122
SERM. CXXII.
Of Aſsiſtants required in the Miniſtry: falſe Charges laid againſt it; and the happy Agreement of it.
2 COR. 1. 19.
Who was preached among you by us, even by me, and Sylvanus, and Timotheus.
THe next Particular conſiderable is, The Miniſterial and inſtrumental Cauſe of the preaching of Chriſt: and there we have three named. The Firſt and principall is, Paul himſelf. The other two Colleagues and Aſſociates are, Sylvanus, and Timotheus. Calvin propounds the Queſtion, Why Apollo was not named as well as theſe? and he giveth this Anſwer, That probably theſe only were charged with the ſame Calumnies that Paul was, becauſe they were his Attendants, and Companions in his ſpiritual peregrinations: and therefore he would defend their names as well as his own. Concerning Timotheus, which is Timothy, we have ſpoken already from the firſt verſe. Only concerning this Sylvanus, there is ſome doubt; but the moſt learned do make him to be the ſame with Sylas, mentioned often in the Acts of the Apoſtles, as a companion of Paul: hence ſome would expound that Periphraſtical expreſſion, 2 Cor. 8. 18. The brother whoſe praiſe is in the Gospel of Sylas, as not being applicable to Luke. Sylas and Sylvanus are generally thought to be the ſame name, though ſome would make them two names of one perſon: yea, ſome would make them two diſtinct perſons, which hath no probability. The word cometh from an Hebrew root, which is to ſend, and ſo is the ſame with Apoſtolus, an Apoſtle, one that is ſent. We may read often of this man, as being eminent in the Goſpel-Miniſtry. Paul inſcribeth both his Epiſtles to the Theſſalonians, with his name, as well as his own, putting it alſo before Timotheus. He with Barſabas were choſen by the Synodat Jeruſalem, to diſtribute the Apoſtolical letters, having this character, They were chief among the brethren; they were in great eminency and eſteem. We read alſo, when there was that foreign, a ſharp contention between Barnabas and Paul, (we ſee the frailties of the beſt in this; for I cannot approve of thoſe that take the word in a good ſenſe, becauſe it is ſo uſed Heb. 10. 24.) that Paul choſe Sylas to be his companion (and no wonder he nameth him here) in this text; for he was a ſpecial coadjutor to Paul in the planting of the Goſpel at Corinth; for you may read, Act. 18. 5. how that, when Sylas and Timotheus were come to him thither, being afore ſent for by him, it is ſaid, Paul was preſſed in ſpirit, and teſtified unto the Jews, that Jeſus was Chriſt. Paul then took more courage, having theſe Companions, and was the more animated to diſcharge his office: ſo that, it was not for modeſty, as Chryſoſtome hinteth, that Paul doth aſſume him to this Colleagueſhip, but alſo, becauſe there was need of his help: the harveſt being great at Corinth, there needed many labourers: and withall he conjoyneth theſe himſelf, to ſhew the harmony and conſent that was between him and the other Miniſters in preaching of Chriſt. So that from the conjoyning of theſe with Paul, there are three Obſervations deduceable, which ſhall be briefly diſpatched at this time. The firſt is,
That whereas the Miniſterial labour and work is great, there needeth the more aſſiſtance, and help from others.
Paul himſelf alone is not able to do all the work that this Church of Corinth Where Miniſterial labours are great, there needeth the more help from others.doth require, and therefore he calleth in other Labourers to aſſiſt him therein. Hence our Saviour directs us to pray unto God, that where there is work for a Miniſtry, ſuitable Miniſters may be ſent thither, Matth. 9. 37, 38. The harveſt truly is plenteous, and the labourers are few. He compareth a people prepared by grace for the Miniſtry, to the harveſt: now, as it is a high degree of lazineſſe to be idle in harveſt; thus it would be inexcuſable in the Miniſters of God, if they ſhould be loitering and ſluggiſh, when the ſouls of people are ready to receivd the good meſſage of the Lord. Two things the Scripture taketh notice of in harveſt; the joy of harveſt, and the labour in harveſt; and both theſe are to be ſeen in a people fitted for Miniſterial work, for Inſtruction, for Reformation. There is infinite matter of joy to the people, and to the Miniſter: whereas, to meet with a people that are like a field of bryars and thorns, as Ezekiel did, this is wholly diſcouraging. The people may rejoyce, becauſe God gave them ſuch a willing mind. How many Congregations are there, that cannot be called an harveſt-field, but a wilderneſſe, an heath, a dunghill? Now, it is the meer goodneſſe of God, that maketh ſuch a difference between Congregations: ſome are a ſtiff-necked, obdurate, and prophane people: others, a willing, attentive, and a ready people. But God makes Congregations as well as perſons, to differ one from another. Then there is joy to a Miniſter; it is comfortable to be plowing and ſowing upon fruitfull ground. What joy is there to plow and ſow upon a rock? The ſame it is to preach to a ſenſleſſe and ſtupid people. As there is joy, ſo there is labour; none muſt be a ſluggard at that time: and truly the people muſt labour, and the Miniſter muſt labour; and ſo both joyn together, for the bringing of men to Heaven. Now, becauſe it is ſuch pitty to ſee a field of corn periſh, becauſe there cannot any workmen be had, to cut it down; how much more is it to have a people damned for want of a faithfull and diligent Miniſter? Therefore ſaith our Saviour, Pray the Lord of the harveſt that he would ſend labourers into his harveſt. It's Gods harveſt; it's his corn, and therefore we may the more effectually prevail with him in prayer, for this matter. And you ſee here what the title of the Miniſters is, they are Labourers, and labourers in harveſt, which is the ſoreſt. He ſaith, The labourers are few: there were many Prieſts and Scribes, but few Labourers. Hence, though the people lived under their Miniſtry, who read and expounded the Law every day, yet, becauſe it was done ſo corruptly, our Saviour had compaſſion on them, as ſheep without a ſhepherd. So that ſuch as enter upon this work, muſt not dream of eaſe and idleneſſe. All the Names the Scripture giveth them, denote hard work and labour. It is matter of ſollicitude and care, more than honour and dignity. And truly, What Miniſter is there, who reading the labours, zeal and diligence of Paul in his Miniſtry, may not cry out, Oh me adwarf to ſuch a Gyant! If no Miniſter ſhould be ſaved, unleſſe he be a Paul, what would become of moſt of us? Again, they are called Labourers; therefore this confuteth the fancies of common people, that think the Miniſters doth not labour at all, that he hath his Maintenance for his eaſe and idleneſſe. As if there were no labour, but what is bodily: the labour of the mind, of the heart is greater than that. The Labour of a godly Magiſtrate, and of a godly Miniſter, is tranſcendent to all other Labours. Indeed, Who is ſufficient for theſe things? ſaith Paul, 2 Cor. 2. 16. Men are ſufficient for earthly imployments: we cannot ſay, Who is able to be a Tradeſman, to be an Husbandman: but we muſt, Who is able to be a Miniſter? So that is a monſtrous inconſiderateneſſe, though coming from pride and covetouſneſſe, that the Pope would have all the Churches in the world to be his charge, and Biſhops but his Curates; yea ſome, Biſhops, Metropolitans and Dioceſans, they plead to have all the Dioceſſes to be their charge, only not aſſuming other Paſtors, in partem ſollicitudinis, as Cyprian did. Even as Ignatius alſo in his Epiſtle ad Trallianos, calleth Presbyters foreign to the Biſhops. But alas! if a man be not able to be a Paſtor to one Congregation, how can he be to many? If Paul would have Sylvanus and Timotheus to help in this Church of Corinth, how much more doth the Pope and ſuch Metropolitans need aſſiſtance? As for their diſtinction of inſpection per ſe, vel per alium, that will not be made good by the Scripture; which commandeth Paſtors to have a perſonal reſidency, and government over their own flock. Hence God hath appointed ſeveral Officers in the Church, and given various gifts, that all may be imployed for the good of the Church: whereas, though Paul was ſuppoſed only faulty about his breach of promiſe, yet they charge Sylvanus and Timotheus with the ſame inconſtancy, thinking all were alike. In the ſecond place we obſerve,
That where there is any one real or ſuppoſed fault in one Miniſter, people are apt Where there is any fault in one Miniſter the people are apt to charge it upon all.to charge it upon all other Miniſters, as if they were all alike.
It was for this that Paul doth not only apologize for himſelf, but his Aſſociates alſo. But how unreaſonable is this, grant that ſome were truly blame-worthy, muſt all be ſo? If in the Old Teſtament there were many falſe prophets, that daubed with untempered mortar, that cried peace, peace to ſinners, when deſtruction was at hand; ſhall we therefore condemn the good Prophets, who reproved even the greateſt and moſt mighty for their ſins? Becauſe Judas was a thief, and for filthy lucre ſake betrayed Chriſt, ſhall we condemn all the Apoſtles, making them to be no better? Muſt Sylvanus and Timotheus be accuſed, Becauſe they thought Paul was inconſtant and light? yet thus it falleth out continually, and that from theſe Grounds,
Firſt, The policy and enmity of falſe teachers, who like Haman think it a ſmall matter to deſtroy one Mordecai, unleſſe they root out the whole race of the Jews. The grounds of it. 1. The policy and enmity of falſe Teachers.Thus the falſe Apoſtles concluded; Though Paul was diſgraced and vilified, yet if Sylvanus and Timotheus be in eſteem and authority, our Kingdom will fall to the ground. It is therefore the adverſaries deſign to caſt dung in the faces of all the faithfull Miniſters of Chriſt, that ſo there might not one be left, that ſhould be uſefull in their place.
A ſecond Ground is, From the injudiciouſneſſe and indiſcretion of people; who are credulous, and apt to believe all rumours and reports. How could it be, that 2. The indiſcretion of the people.the Phariſees by their calumniating Chriſt as an Impoſtor, and a Blaſphemer, ſhould prevail with the greater part of the people to be on their ſide? becauſe they were blinde, and led by the blinde, they would not make uſe of their own judgement; they would not examine, and try, whether things were ſo, or no.
And then the third Ground is, From the natural enmity that is in all wicked men to the Office of the Miniſtry, when faithfully diſcharged. That is a 3. The natural enmity in man againſt the Miniſtry.burden to them; they muſt needs ſay with Ahab to ſuch faithfull Michaiahs, We hate him, becauſe he alwayes propheſieth evil. Alas! godly Miniſters cannot give any comfort, cannot promiſe peace to ſuch ungodly perſons, therefore they have hatred againſt them, and are glad to receive any falſe report concerning them. Miniſters are compared to Light, and to ſalt; now the Light muſt needs be offenſive to diſtempered eyes, and Salt to ſoars. Thus if the Miniſtery be powerfull to enlighten, to convince, to reprove, no ungodly man can endure this. Therefore it is, that the office of the Miniſtery, when faithfully managed, is ſo great a trouble to wicked men. They are thievs, therefore cannot endure this light: they cry out with Ahab, haſt thou found mee, O my enemy? Every Sermon that is powerfull is as bitter as gall and wormwood to them; and therefore there being ſuch an enmity and ill-will againſt them, it is no wonder, if they be quickly prejudiced, and will not believe there is a godly or faithfull Miniſter in the whole Church of God. But I haſten to the Laſt Obſervation; and that is,
It is a moſt bleſſed and happy thing, when all the Miniſters of God agree 'Tis an happy thing when all the Miniſters of God agree to advance Chriſt.with one conſent to advance Chriſt.
As Luke calleth it, chap. 1. The mouth of all the holy Prophets which have been ſince the beginning of the world. It was but one mouth as it were. They all agreed in the ſame Doctrine, Paul and Sylvanus and Timotheus; they all preach the ſame Chriſt; they were not yea, or nay. This accord and agreement among the Miniſters of the Goſpel is of ſo great concernment, that our Saviour in his valedictory prayer, doth with much efficacy and vigor preſs this Petition, That his Diſciples may be one, and one in the moſt near manner imaginable, even as the father and ſon are one. I ſhall not enlarge on this, becauſe heretofore much ſpoken off: only I ſhall inſtance in ſome uſefull Effects and conſequences of this happy Agreement. Only before I do that, we have cauſe to take notice of the goodneſs of God, and that foreign, manifold wiſdome of God, whereby he hath provided many Offices, many Officers for his Church, and thoſe variouſly gifted; and all for the ſpiritual benefit of our ſoules: ſome are Barnabaſſes, ſome are Boanergeſes. Thus as the Kings Daughter is ſaid to be cloathed with needle work of divers colours; ſo hath God richly adorned his Church with variety of abilities, that if men be not converted, the greater will be their condemnation. For whereas Auditors are of divers appetites, ſome are for doctrinal Preaching, ſome for affectionate; ſome are for legal terrible Sermons, others for ſweet Evangelical diſcourſes: if Chriſt ſend Embaſſadours thus qualified every way, what can they look for, who are not by theſe ſeveral baits allured and taken? For this cauſe we have Chriſt himſelf upbraiding the Jews, that no kinde of heavenly way would pleaſe, no kinde of dreſſing the Word of life was acceptable to their palates, Matth. 11. 18. John came neither eating nor drinking, and they ſay, he hath a devil. The ſon of man came eating and drinking; and they ſay. Behold a friend of publicans and ſinners. Hereupon he compareth them to children playing in the markets; ſaying, we have piped to you, and ye have not danced; we have mourned unto you, and ye have not lamented. Thus nothing would do any good to them. Admire then Gods goodneſs, that hath thus abundantly provided for thee. Do not ſimply and enviouſly compare one Miniſters gifts above another, but adore the mercy of God, that uſeth all the different abilities of men for the Churches good. This premiſed, we may from the harmony and Agreement of Miniſters, in advancing Chriſts The effects of this Agreement. 1. The greater confirmation of the truth.Kingdom ſee
Firſt, The greater Confirmation of the truth. If out of the mouth of two or three witneſſes, then how much more out of the mouth of many thouſand witneſſes is every truth abundantly confirmed. How canſt thou give way to any atheiſtical thoughts? whether there be a God, or a day of Judgment, or an heaven, or an hell; when thou ſhalt hear ſo many thouſands of Gods ſervants in all ages witneſs to this thing. All the Prophets and Apoſtles, men renouned for holineſs, for miracles, they all preached the ſame Doctrines that we do to you. And therefore conſider with thy ſelf what a cloud of witneſſes thou gainſayeſt by thy unbelief.
2. The greater conſent and harmony, the greater defence there is for the truth. 2. The greater defence of the truth.The old rule is, vis unita fortior. Our Saviour confirmeth it, when he ſaith, A Kingdome divided againſt it ſelf cannot ſtand. What advantages do the enemies of Gods Church make by the Diviſions, and different Judgments of men, in the Reformed Church? The Papiſt doth confidently conclude, that all will turn to them at laſt; for, ſay they, you have ſo many Sects amongſt you, and one ſaith he hath the ſpirit of God; and another he hath; but all contrary to one another. Now although it were eaſie to recriminate, yet this difference and diviſion is greatly to be lamented. A late Papiſt ſaith, (Ford againſt Taylor) That ſeing Proteſtants write againſt Proteſtants, and fight againſt Proteſtants; and that for the Proteſtant Religion: he hopeth, that at laſt all will ſee cauſe to turn to the Catholique Religion. But, not to tell them of their Diviſions, though our differences are a great ſtumbling-block, yet to any ſettled judicious Chriſtian they ſhould not prove ſo; for the Scripture doth ſo evidently foretell, that there muſt be hereſies: and that falſe Prophets will ariſe, that ſhall come in ſuch deceivable wayes, that they would deceive the very Elect, if poſſible: and alſo, that God doth for wiſe ends ſuffer all ſuch rents to be, that none ſhould ſtagger thereat, yea the approved will be made more manifeſt: and this file will get off the ruſt from the iron: this winnowing will drive the chaff from the wheat.
Laſtly, This harmony will be for the greater conviction of every one that 3. The greater conviction of the impenitent and unbelieving.ſhall abide in his unbelief and impiety. For what a ſtock or ſtone art thou, if ſo many droppings will not at laſt enter into thee? Go from one Miniſter to another, doeſt thou not hear every one cry down prophaneneſs, incourage to godlineſs? If you hear hundreds of faithfull Miniſters, what is the work of all, but to ſubdue ſin, to diſpoſſeſs Satan, to bring men into obedience unto Chriſt: Do we not all come with the ſame Embaſſage? Intreating of you to be reconciled to God; and to agree with this adverſary while you are in the way. What can more convince, yea confound than this? It was this which brought utter deſtruction upon Jeruſalem: there was then no more remedy, 2 Chron. 36. 15, 16. It was not one or two, but many Meſſengers he ſent; and yet all theſe were refuſed, with the ſame diſobedient heart. All the Prophets and faithfull Paſtors that have ever been in ſeveral ages will riſe up againſt thee for thy condemnation in that day, directly, or indirectly, one way or other they will witneſs againſt thee.