An Expository Comment on 2 Corinthians 1, Exposition · Sermon 144
SERM. CXLIV.
Of the holy Prudence that Miniſterial Power is to be managed with.
2 COR. 1. 23.
That to ſpare you, I came not as yet to Corinth.
THe next thing to be conſidered in this Text, is the Matter of the Oath, which is indeed a full anſwer to the calumny charged upon him, verſ. 17. about his lightneſſe and inconſtancy in altering of his purpoſe concerning his coming to them. In this he ſheweth the true reaſon, that there was no fault in him; but the blame that was, was to be laid at their doors; they were not prepared, and fitted for his coming; therefore he ſaith, To ſpare you, I did not yet come to Corinth. It was not then any mutability or carnal principles that moved him herein; but a prudent and mercifull ordering of his coming to them, for their ſpiritual good. Should he have viſited them according to his promiſe, he would have come with a rod, and not in the ſpirit of meekneſſe, as 1 Cor. 4. 21. and ſo his preſence would have been very ungratefull, and therefore he forbeareth a while, to ſee whether his former Epiſtle might work a full humiliation and reformation amongſt them, being unwilling to proceed to further and more ſevere cenſures. And although there were ſome only of the Corinthians, who had thus ſinned, and were accordingly to be cenſured, yet he ſaith you in the general, becauſe the matter did concern the whole Church. The reaſon then given of delaying his coming, is, That he might ſpare them. This denoteth the paternal authority and power that Paul had, to admoniſh and cenſure obſtinate offenders. For it is an expreſſion from a father, as Mal. 3. 17. I will ſpare them, as a father ſpareth his own ſonne. Thus it is often applied unto God, who ruleth in the world, as a Judge. Jon. 4. 11. Should I not ſpare Ni…eveh? And he is ſaid, Not to ſpare the Angels, and the old world, 2 Pet. 2. 4. So that you ſee the Apoſtle doth hereby declare that power which God hath given him: but becauſe he ſaith afterwards, 2 Cor. 10. 8. that this authority is given for edification and not deſtruction, which he repeateth, 2 Cor. 13. 10. as being very memorable and conſiderable, therefore he manageth this power with all wiſdome and tenderneſſe, that ſo he may attain his end of edification, that in ſtead of converting, he doth not more harden men in impiety, as an indiſcreet and unſeaſonable exerciſing of miniſterial power may do. But you will ſay, This ſeemeth to be no good reaſon. For if Paul had gone to Corinth, he might have ſpared them: howſoever Paul ſurely did not fear his paſſions would prevail over his judgement, or his zeal devour his prudence. That is true, but yet if he had gone to Corinth, and found them obſtinate and unhumbled, as he feared he ſhould, 2 Cor. 12. 21. then if he did not put forth the power God had given him to puniſh their diſobedience, his authority would have been contemned, and withall the wicked would have been hardened more in their impiety, and the godly who deſired godly order in the Church would have been diſcouraged. Therefore to prevent this neceſſary ſeverity, he doth in this Epiſtle, as in the former, admoniſh them, and warn them; ſo that if poſſible, they might of themſelves reforme, and ſo prevent the exerciſe of his power amongſt them. For obſerve what he ſaith, 2 Cor. 13. 2. I told you before, and foretell you, as if I were preſent the ſecond time; and being abſent now, I write to them, which heretofore have ſinned, and to all other, that if I come again, I will not ſpare. As then it is Gods goodneſſe and patience to threaten us with hell and damnation, that ſo we might prevent them: Thus doth the Apoſtle imitate the patience of God herein, threatning them with the exerciſe of Church-power upon them, that being thereby awakened, and repenting, there may be no need of it. From whence obſerve,
That the ministerial power, which God giveth the Officers of his Church, Miniſterial power ought to be managed with much holy prudence and commiſeration.ought to be managed with much holy prudence and commiſeration.
The end of their power is alwayes to be in their minde; which is edification, and ſo are accordingly to uſe means proportionably thereunto, leſt in ſtead of edification there be deſtruction.
That God hath given the Miniſters of his Goſpel an eccleſiaſtical or Church-power, as alſo what the nature of it is, the acts and exerciſe of it; as alſo the objects to whom it extends, I ſhall here take for granted; there will be a more ſeaſonable occaſion to treat of theſe things in ſome enſuing paſſages of the Epiſtle. I ſhall only at this time briefly ſpeak to this particular manner of managing it, which is ſpecified in the Text; and that is, with holy prudence and pity, with much long-ſuffering and meekneſſe. And
Firſt, When we call it an holy prudence and moderation; let us conſider what is 1. What is meant by holy prudence. 1. Hereby is excluded all wordly policy.meant hereby. And
Firſt, We exclude carnal craft, and worldly policy. When men make uſe of Church-power, and the Ordinances of Chriſt onelyonly for carnal ends, and to advance themſelves and their party thereby. It was farre from Paul to make uſe of any ſuch prophane policy; therefore he often proclaimeth the integrity of his heart and intentions, that he was not in the number of thoſe, who did corrupt the word of God, 2 Cor. 2. 17. & Chap. 3. 2. he there renounceth the hidden things of diſhoneſty, not walking in craftineſſe,—but commending our ſelves to every mans conſcience in the ſight of God. So that there is a vaſt difference between godly prudence, which ſtudieth to uſe the choiſeſt meanes, and moſt fit for the ſpiritual good of others, and a crafty politick way, indulging men in their luſts, that ſo they may obtain their corrupt intentions. Our Saviour ſpeaketh very notably, when he ſaith, (Luke 16. 8.) The children of this world are wiſer in their generation, than the children of light. Though they be light, yet they have not that ſubtil eye-ſight in the things of the world; but yet do farre ſurpaſſe the greateſt Ahitophel in the world in ſpiritual things: crafty and worldly wiſe men, are like the owls that ſee beſt in the dark; but when the Sunne ſhineth, then their eyes are dazelled. Thus ſuch men in outward affairs, in evil contrivements, are very ſubtil, but as dull as ſtocks and ſtones in any heavenly things. Let not then any under this pretence of holy prudence in Church-power, encourage himſelf in carnal and worldly craftineſſe: the Church of Rome is juſtly branded for this. For in antiquity, when any Church had excommunicated ſome for their prophaneneſſe and ill demeanours, who appealing to the Church of Rome for redreſſe, hereby to advance their power, they would encourage ſuch, and maintain them againſt thoſe Church-officers who had caſt them out. This carnal craft and ungodly policy, is uſed by too many Officers in the Church, that contemn Chriſts order, that deſpiſe all wholſome means to true piety, that thereby they may ſatisfie their earthly ends. It is true, when the faithfull Miniſters of Chriſt do effectually move for the purity of Ordinances, and the promoting of godlineſſe among their people, there are thoſe who will maliciouſly traduce them for carnal and ſelfe-ſeeking ends, as if they proceeded wholly upon ſubtilty and policy, but the ſearcher of hearts witneſſeth to their ſincerity, and ſo they comfortably proceed in Chriſts worke, maugre all oppoſition. It's holy prudence then, not carnal policy, which muſt manage miniſterial power.
Secondly, When we require holy prudence and meekneſſe, we do not hereby 2. Zeal is not excluded.exclude zeal; as if a man ſhould not with much fervency and ardour of ſpirit ſet himſelf for the truth of God, as alſo againſt the kingdome of ſinne and Satan. No, it cannot be heavenly prudence, unleſſe it be accompanied with this zeale. As zeale muſt be with knowledge and diſcretion; ſo muſt knowledge be with zeale. They muſt be as Caſtor and Pollux, alwayes appearing together, which was repreſented in the Sacrifice, which was to have ſalt, as well as fire. Thus (Rom. 12.) We are to be fervent in ſpirit, ſerving the Lord. And it is the Lord Chriſt, who ſaid, The zeale of thy houſe hath eaten me up, Joh. 12. 17. Here is a notable example for all godly Miniſters. The zeale for Gods glory, is even to conſume them (as it were) as the fat of the Sacrifice was burnt in the fire to the Lord: to which ſome think our Saviour doth allude in that expreſſion. We are to come in the ſpirit of Elijah, even to be carried in a fiery Chariot. And truly without this zeale for God, a man is but a lump of earth. It is true, we muſt diſtinguiſh holy zeale from our owne paſſions, and cholerick distempers, but that which is the pure fire of Gods Spirit kindled in our hearts, as it doth greatly conduce to Gods glory, ſo it doth exceedingly tend to our own comfort. Let therefore thoſe be magnified for wiſe and moderate men; let them be admired, as ſo many Angels, that live in a lukewarm and neutral way; they will reprove no ſinne; they will provoke no man to frowne upon them; but (alas) the iſſue will diſcover their folly. Oh the throbs and pangs of conſcience ſome have had, when going out of the world, for this very particular, becauſe they did not with more zeale and forwardneſſe appear for God. And on the other ſide, that Miniſter who hath with faithfull zeale, according to the words direction, behaved himſelf in his miniſterial labours, though great ones have frowned at him, though malicious people have vexed him, yet he dieth full of comfort. For they that are filled with the Spirit of God by zeal in their life time, are many times filled with heavenly conſolations in their death.
Laſtly, This holy prudence, is not to be confounded with that ſinfull man-pleaſing, 3. It is not to be confounded with man-pleaſing.which is in many, indulging men in their luſts, and hardening them thereby in their impieties. Though the Apoſtle ſaid, 1 Corinth. 10. 33. That he pleaſed all men, in all things, not ſeeking his owne profit; yet that is not to be underſtood in ſinfull things; for in that reſpect he ſaith, Galat. 1. 10. If he pleaſed men, he ſhould not be the ſervant of Chriſt; but in lawfull things he did condeſcend to thoſe that were weak, and would not alwayes uſe his own liberty, which he might, being ſtrong in judgement; but this doth nothing advantage ſuch who have a flattering, complying way with men in their wickedneſſe, like thoſe falſe prophets of old, that daubed with untempered mortar, and cryed Peace, peace to him, whom God hath promiſed no peace. This is highly offending God. Yet how many are admired, becauſe they have the love of wicked and ungodly men, that they can keepe in with them? Whereas this is not, becauſe they have large parts, but a large conſcience; and that which ſome make to be a very wiſe man, is indeed to be a man without any conſcience. But I muſt not enlarge in this.
In the ſecond place therefore we are to ſhew, Wherein this holy prudence doth Wherein holy prudence doth conſiſt. 1. In diſcovering our love to their perſons to be the ground of all our proceedings.conſiſt. And
Firſt, In diſcovering our love to their perſons, to be the ground of all our proceedings. If we reprove them, it is love; if we admoniſh them, it is love; if we do not admit them to the dreadfull myſteries of Chriſt, it is love. Dilige & loquere quod vis, ſaith Auſtin; Love, and then ſay what ye will. This made the Apoſtle uſe a ſacred oath at this time, to ſhew it was his love to them, and no ſinfull end, that made him forbear his coming; ſo great a matter is it to be perſwaded that what the Miniſters of the Goſpel doe, though it diſtaſte and diſpleaſe us, yet it is out of their conſcience to God, and love to us.
Secondly, Holy prudence lieth in this, when we obſerve the fit ſeaſons and 2. In obſerving the fitteſt ſeaſons for the exerciſe of power.opportunities for exerciſing our power, which God hath given us; otherwiſe if unſeaſonably adminiſtred, it may doe more hurt than good. It is ſpecial prudence to time it well; in this ſenſe it is good to be a time-ſerver, as ſome read that paſſage, foreign, Rom. 12. applying it to this ſenſe. Abigail would not ſpeak to her husband in his drunken ſenſleſſe fit, Iſai. 50. 4. The tongue of the learned is to ſpeake a word in ſeaſon; though that be chiefly to be applied, to a word of comfort, yet a word of reproof in ſeaſon, doth more good than ten thouſand unſeaſonably ſpoken. Such a word ſo ſpoken, is ſaid to be like Apples of gold in pictures of ſilver, Prov. 25. 11. wherein is implyed both preciouſneſſe and excellency, as alſo delight and refreſhment. A fit word, is called in the Hebrew, A word upon the wheeles (as ſome thinke) becauſe of the ſmoothneſſe and readineſſe of it to enter into the hearts of others. Some render it, A word with its two faces, as looking on both ſides, which is the property of prudence: and the next verſe following ſheweth how happy it is, when a wiſe reproof, and an obedient ear meet together; ſuch an obedient ear is more comely and glorious, than any ear-jewel. As then the Bee doth not every day, but in fit ſeaſons gather its honey; ſo doth a prudent Miniſter of the Goſpel. Thus Solomon, Eccleſ. 12. 9, 10. Becauſe the preacher was wiſe, he ſought out acceptable words. Some trees that bloſſome laſt, are yet ſaid to have their fruit firſt; which ſheweth, that it is not the firſt or ſudden ſpeaking, but the moſt opportune, that doth the greateſt good; eſpecially in reproof this is moſt neceſſary, becauſe it is ſaid, Genus quoddam Martyrii eſt, &c. It is a kinde of Martyrdome to take a reproof patiently.
Thirdly, Our prudence is ſeene, when we diſcerne of ſinnes, not judging 3. In our diſcerning of ſins.little and great alike. To excommunicate for leſſer faults, is (ſaith Gerſon) To ſtrike off a flie from a mans fore-head with a beetle. The remedy is more dangerous than the diſeaſe. They were groſſe ſinnes that the Apoſtle is thus zealous againſt in the Corinthians. Again, great ſinnes are to be diſtinguiſhed, whether perſonal in ſome few, or publick and over-ſpreading all. For when ſinne hath infected a multitude, though it be a Miniſters duty to bring them out of ſuch an epidemical diſeaſe, and to withſtand the torrent of ſuch impiety, wherein God many times giveth unexpected and wonderfull ſucceſſe, as appeareth in Luther, to whom one ſaid, Abi in cellam, & dic miſerere mei Domine, thinking it in vain to ſtirre, though God vouchſafed unexpected effects to his labours, yet we are with more prudence to endeavour the reformation of a multitude, and not to be overhaſty, leſt we hinder that good which otherwiſe might be done. This was Auſtin's knowne counſell to a Biſhop, who deſired his advice about the ſinne of drunkenneſſe, which was general in all, he adviſeth him to proceed by degrees, and Monendo magis quam minando, &c. But the next Chapter may give occaſion to greater enlargement in this point.
Fourthly, Prudence is ſeene about the order of the meanes which God hath 4. In the ordering of means.appointed to reclaime others. In private or perſonal ſinnes, that is a golden ru…e full of wiſdome, which our Saviour preſcribeth, Matth. 18. 15, 16, &c. To deale with ſuch an offending brother firſt alone, and as we finde him obſtinate, ſo to proceed to a more publick way. To give Ellebore or Opium at firſt, is too violent a remedy; ſuch that do ſo, are no wiſe Phyſicians to mens ſouls.
Fifthly, It's a ſpecial part of prudence in our reproof of others, or other diſtaſtfull 5. In the mingling of due praiſe.exerciſes to fleſh and blood, to mingle a due praiſe, for what is lovely and good in them. To acknowledge any gift that God hath beſtowed upon them, as Paul doth often, joyning himſelf with other believers, ſometimes as if they were not inferiour to him; he doth not only uſe loving compellations of brethren and children, but alſo doth with much ſympathy take their infirmities and ſins as it were upon himſelf.
Laſtly, Holy prudence doth not onelyonly make a Miniſter looke to the good that 6. In looking to the evil as well as the good that may come.may come, but the evil alſo that may probably iſſue. For although our duty is to be done, though the world ſhall fall upon our heads, yet we muſt conſider, whether when ſo many evils are in great probability attending the action, whether it be a duty then, or no. It's a known paſſage of one Audas a Biſhop, who out of great zeale, ſet a Perſian Temple on fire, wherein they worſhipped foreign, or fire, as a god, which did ſo enrage the Perſian King, that he commanded the Biſhop to build the Temple againe, or elſe he would put him to death. But the Biſhop refuſing, not onelyonly he himſelf ſuffered, but thereby brought a moſt cruell perſecution upon many Chriſtians. Now this fact is juſtly condemned, as a moſt indiſcreet and raſh action; he did not conſider what evil would fall upon it. Although Sozomene ſaith of him, That he condemned his indiſcretion that he demoliſhed the Temple, but admired his zeale and conſtancy, that he would die rather than build it up againe. Many good actions ſeeming full of zeale, for want of a due conſideration, have brought more evil, than done good: yea have increaſed that evil the more, which they have endeavoured to extinguiſh. Hence our Saviour giveth us wiſe counſel, Matth. 7. 6. Give not that which is holy unto the doggs, nor caſt ye your pearles before ſwine, leſt they trample them under feet, and turne againe and rent ye. Many times both the pearle, and the Miniſter alſo, at leaſt the exerciſe of his Miniſtry is deſtroyed, becauſe he did not conſider that ſome perſons are ſwine and doggs, maliciouſly endeavouring all evil againſt you, if they be provoked.
The firſt Uſe is Of Direction, to ſuch who intend the Office of the Miniſtry, not onelyonly to labour after learning and godlineſſe, but prudence alſo. Even Luther himſelfe, though raiſed up by God for ſo great a worke, doth ſometimes bewaile his imprudence and folly. I many times (ſaith he) doe raſhly; and while I thinke to doe good, I doe hurt, and then I am troubled, beſeeching God to forgive me this imprudence. If a man have not ſo much learning, yet if he have godlineſſe and prudence, he may doe more good than more eminent Schollars. As it's noted of Atticus Biſhop of Conſtantinople (one of the ſucceſſours of Chryſostome) that he was farre inferiour to Chryſoſtome for learning and abilities, yet did more good in his Office by his prudence, being a very wiſe man, than he did. For Chryſostome, though ſo excellent a man, was very ſubject to paſſion; and being of a plaine, ſingle heart, did not diſcerne of men, as he ſhould doe; by which meanes his adverſaries prevailed over him, ſo to have him ejected from his place at laſt. But Atticus continued many years in that place, by his prudence and wiſdome, yet a godly man alſo.
But how ſhall we have this wiſdome?
We muſt earneſtly pray to God for it, as the Apoſtle directeth, James 1. and Solomon practiſed. And withall, we muſt reade and ſtudy the Scripture much, following that as a ſtarre.
And laſtly, It is good to be acquainted with Eccleſiasticall Hiſtory. For both from the godlineſſe, wiſdome, and alſo from the miſcarriages of thoſe that are mentioned, we may get experience, and they may be as ſo many pillars of ſalt to ſeaſon us. Lege Historiam, ne fias Historia. And if thoſe who would get civil prudence, be required to reade humane Hiſtories, and to obſerve all occurrences therein, how much rather are the Miniſters of the Goſpel to exerciſe themſelves in Eccleſiaſtical Hiſtory, not onelyonly to know what was done formerly, or to be able to ſpeak about the Ancients, when they lived, and what their Doctrine was; but alſo to get prudence, by obſerving either their wiſe deportments, or imprudent miſcarriages.
Uſe 2. Of Inſtruction. Of what conſequence it is for a people to be perſwaded of the love and faithfull intentions of their Paſtors to their ſouls good; not to thinke they ſeeke themſelves, they ambiciouſly affect great things over them. For this made Paul take this ſolemne Oath in the Text, which he would not have done, had not the occaſion been urgent. What is it that maketh the miniſterial labours, either in preaching or eſtabliſhing good order among their flock be ſo diſguſted and diſreliſhed, but becauſe they will not be convinced of the Miniſters faithfull aimes, and their great love in all this?