An Expository Comment on 2 Corinthians 1, Exposition · Sermon 15
SERM. XV.
Why Paul writeth to the Church, not the Churches of Corinth. What is implyed in the Churches being called the Church of God.
2 COR. 1. 1.
To the Church of God, which is at Corinth, &c.
THe Nature of a Church hath been conſidered, with the Marks thereof, from the name foreign given here to the ſociety of believers at Corinth. So that we might diſpatch this, only in that the word Church is uſed in the ſingular number, The Church at Corinth, not Churches. It's diſputed, What one Church it was, whether one ſingle Congregation exereiſing all Church-government within it ſelf; or a combined and collective Church, united into one, but conſiſting of particular Congregations: and it may ſeen… probable, that this Church of Corinth was a combined or aſſociated Church, partly becauſe Act. 18. we may read of much people that God had in that place; and therefore Paul ſtaid above a year there, which argued a multitude of converts. The plenty alſo of their Teachers and Officers, with the diverſitie of tongues. And laſtly, in that 1 Cor. 16. 19. Aquila and Priſcilla are mentioned, with the Church in their houſe. It is true, what is meant by the Church in an houſe is controverted; we find the expreſſion four times in Scripture, Rom. 16 15. where Aquila and Priſcilla are ſaluted, with the Church in their houſe. So 1 Cor. 16. 19. theſe perſons are mentioned again with the Church in their houſe. Col. 4. 15. There one Nymphas is ſaluted with the Church in his houſe. Phil. 2. There likewiſe Philemon is mentioned, with the Church in his houſe. Mr. Mede doth from hence inferre, That even in the Apoſtles dayes, and ſo in the primitive times, that the Chriſtians had publick places, fixed and ſetled, being ſet apart for the publick Aſſemblies to worſhip God in, anſwering thoſe places of Arnobius and others, who told the Heathens they had no Templa, nor Aras; he ſaith, theſe mentioned in the Texts named, did ſet apart, ſome piece of their houſe for that end. But it ſhould ſeem by other paſſages, that in the Apoſtles dayes there were no fixed places for to meet in. Therefore ſometimes they meet in one houſe, and ſometimes in another; yea, They went from houſe to houſe. Others they think, by the Church in their houſe, is meant many believers. For they ſay, Whereas when other families are ſaluted, only ſome are named; ſometimes the Maſter of the houſe is omitted, as, Salute the houſhold of Narciſſus, becauſe he was thought to be an infidel. Yea, Calvin thinketh, it is that infamous and wicked Nar…iſſus, ſo notorious wicked, and great with Nero, of whom Hiſtorians ſpeak. Now when the Apoſtle ſalutes the men, and the Church in their houſe, it was, becauſe there were no unbelievers, but all were of the Church. Howſoever it be, it's plain there were many believers in that family more than ordinary, and therefore called a Church, which ſhould argue, That the Church of Corinth was a combined Church. That paſſage alſo makes it likely, 1 Cor. 14. 34. Let your women be ſilent in the Churches: Your women] therefore he ſpeaks of the Corinthians there, who are ſaid to have Churches; and yet here it is called a Church.
This will ſtill appear the more likely, if we conſider, that here were believing Jews, as well as Gentiles in this Church of Corinth, as Estius obſerveth in the Preface to the firſt Epiſtle. Therefore when the Apoſtle ſpeaketh of ſome, who ſaid they were of Cephas, that relateth to the believing Jews; yet becauſe they were few comparatively to the Gentiles, therefore the Apoſtle writeth to them, as if all were Gentiles, as Chap. 12. 2. Ye know that ye were Gentiles, carried away to dumb Idols, &c. Hence the ſame Author ſaith, That it was one Church collected of all the believers in that place, Licet eſſe potuerint in eadem civitate diſtinctae, ut it a dicam parochiae. As for the notion of a learned man, That the Jewiſh believers, and Gentile believers did make two diſtinct Churches, and had two diſtinct Biſhops, which he thinketh would ſalve ſome ſeeming contradictions in Eccleſiaſtical Hiſtory, that being of an heterogeneous nature to my purpoſe, I paſſe it by.
Thus alſo the Church of Jeruſalem is called a Church, which yet by many probable Arguments ſeemeth to be more than one. Neither may we think, that Chriſt hath inveſted one ſingle Congregation (ordinarily) with all Church power. For that preſident and example of a Councel or Synod, mentioned Act. 15. doth inform, That there are to be Synods, not only by way of advice, but by power, and that over particular Churches.
We proceed to the next thing conſiderable in this deſcription of the Church, and that is the efficient Cauſe, the Church of God. This diſtinguiſheth the Church from all civil and meer political Aſſemblies. For, though the Earth be the Lords, and the fulneſs thereof; yet the Church is the Lords in a more peculiar and appropriated manner. Sometimes the Church is named abſolutely without any addition, as when Paul is ſaid to perſecute the Church. Sometimes it's reſtrained to the place. Thus the Church of Epheſus, the Church of Laodicea, but moſt commonly, it is the Church of God, or the Church of Chriſt. Sometimes both are put together, as 1 Theſ. 1. 1. To the Church of the Theſſalonians which is in God the Father, and in Jeſus Chriſt. So alſo 2 Theſſ. 1. 1. And certainly, if ſo be the Apoſtle conſidering us meerly as creatures, maketh uſe of, and ſanctifieth that of the Poet, For we are his off-spring, how much more is it true of us, as members of a Church. Obſerve,
That a Church is Gods people in a more peculiar and ſpecial manner.
Though he be the God of the world, yet in a more ſpecial manner he is A Church is Gods people in a more ſpecial manner than others.a God of his Church. The conſideration of this truth, may tend much to our ſpiritual edification. For if we are of God, how much ſhould it humble us to ſee any thing amongſt us, that is of ſin or the Devil? Is ignorance or prophaneneſs of God? ſo, are humane ſuperſtitions of God?
But to open this, let us conſider what is implied in this, when a Church is ſaid to be the Church of God.
Firſt therefore, this ſheweth, That a Church is a ſupernatural Society, it's ſpiritual company of men. So that a Church is not like a civil Corporation, or like Kingdoms and Commonwealths, which are by meer humane Inſtitution and agreement, though Magiſtracy it ſelf it be of God, but are ſupernatural; and therefore it's called the Kingdom of Heaven, and Jeruſalem which is from above; ſo the Church is called Gal. 4. 26. even while it is here on Earth, before it is triumphant in Heaven. Now the Church is a ſupernatural Society many wayes, in which reſpect it may be called the Church of God in a more eminent manner. For in reſpect of its Efficient, ſo God alone is the author of it, called therefore Eccleſia, becauſe God by his Word calls them from their Heatheniſh Idolatries and practiſes, making of them a Church. Thus the people of Corinth, when they were ſecurely indulging themſelves in all manner of impieties, having no thoughts or deſires to be a Church, God by Paul calls them to be one. Even as God by his breath, cauſed the dry bones to gather together, and to live; or as at the day of Judgment, God by the voice of an Arch-angel, will raiſe the dead in the grave who have no life or ſenſe in them. Thus it's the Lord that made Churches every where in the preaching of the Goſpel. It was the gracious work of God that found us out in Britain, and made a Church to himſelf, ſo that we are loca inacceſſa to the grace of God and his Spirit, though to humane power. It is true indeed, God is the God of the world, he created Heaven and Earth with all therein; yet though God did thus immediately create the world at firſt, we do not ſay the creatures therein are Gods grace, or that they have a ſupernatural being. For it's not enough to make a thing grace or ſupernatural, that God doth immediately create it, but that his power be in a peculiar and extraordinary manner, and that for ſupernatural effects and ends. Oh therefore, how greatly ſhould we be affected with the grace and power of God in creating to himſelf a Church out of the world? He might have no more made a Church here, or there in the Earth, then he did in Hell; and he that at firſt planted a curious Garden, and put man therein, is much more wonderfull in making of a Church to himſelf; yet how bruitiſh and earthly are we? We can bleſs God for the world, and the comforts thereof, that the Earth brings forth food for us, that we have the Air to breath in, the glorious Sunne to be a daily light to us, yet we are not thus affected with Church-mercies and Church-ordinances. David indeed upon the former conſideration, cried out, Lord, what is man, that thou art thus mindfull of him, &c? But we may much rather from theſe ſupernatural reſpects.
Secondly, It's ſupernatural, in reſpect of the purchaſe given for them, the price paid to make them the Lords. For you muſt know, upon Adams fall all mankind was excommunicated, unchurched, as it were; and therefore caſt out from Paradiſe, and Gods gracious preſence: and hence it is, that we are ſaid naturally to be without God; yea the Devil is ſaid to be the god of the world. Thus untill God makes us a Church, we are under the power of Satan wholly; and therefore to be caſt out of the Church, is to be delivered to Satan. Thus then being fallen off from the Lord, and now become the Devils, in whom he reigneth, we could not be purchaſed from this thraldom, but by the death of Chriſt; and therefore we are called the Church of Chriſt, as well as of God, becauſe though conquered by Gods Spirit, yet we are bought by his bloud; and this the Apoſtle urgeth, That therefore we are none of our own, but are to live to him. We are to be his peculiar people, zealous of good works, Tit. 2. 15. Thus it coſt more to be Gods Church, then to be the world at firſt; for he ſpake, and it was made, but here, Chriſt died, and ſo it was purchaſed. What a powerfull ingagement is this, for all of a Church to walk holily? What did Chriſt die, that you ſhould wallow in the filth of your ſins? What will you deny the Lord that bought you? If thou wilt be ignorant, and prophane, Why doeſt thou not go out from the Church of God? Why doeſt thou not turn Heathen and Pagan again? For certainly the Churches of Chriſt have no ſuch prophane cuſtoms.
Thirdly, It's ſupernatural, and of God, in reſpect of the Order, Laws, Rule and Government it is to walk by. The Doctrine believed is revealed by God. The Worſhip practiſed is to be appointed by God. The Government and Order is to be commanded by God. And thus, Beloved, we might at large ſhew you, That all things that are eſſential in the Church, are to be of God. No Doctrine, no Worſhip, no Adminiſtration of Sacraments, but what is of God. We might ſhew you, what God hath appointed in the Credendis, and Agendis Eccleſiae. Oh that this were well underſtood by us! What makes men ſo wilfull for their luſts, for their ſuperſtitious cuſtoms, but becauſe they conſider not the Church is a ſpiritual houſe, and the Laws and Orders thereof are appointed by Chriſt himſelf? If the Church be of God, all things therein muſt be of God likewiſe. Hence our Saviour ſaith, Every plant that is not of my Fathers planting, ſhall be rooted out, Mat. 15. 13. What makes men rage and fret, if things in the Church be not according to their own humours and luſts? Is it not becauſe they do not attend to this, That it is Gods Church? It's not the Popes Church, nor the Magiſtrates Church, but Gods Church. Surely this truth would make us in all things ask, as Chriſt did in another caſe, Whoſe image and ſuperſcription hath it? Give unto God the things that are Gods.
Fourthly, It's ſupernatural, and of God, even in reſpect of the manner of doing all things in the Church. Every ſolemn duty is to be done as from God, and through him, even in an holy and divine manner. The Miniſter muſt preach, as inabled of God: The hearer muſt hear, as ſtrengthened thereunto of God. The Apoſtle praiſeth the Theſſalonians, That they received the Word, not as the word of man, but of God. As the Apoſtle ſpeaks of his adminiſtration of the Goſpel, 2 Cor. 2. 17. As of God in the ſight of God, ſo ought all our Church-aſſemblies to be performed. What Jeremiah then hath his head full enough of water to make lamentation for the formality, cuſtomarineſs, and meer external ſervice that is done to God in our Aſſemblies? Men are become like Idols, having eyes they ſee not, ears they hear not, hearts they underſtand not, whereas our praying, our hearing, our approachings in theſe Aſſemblies ſhould be as of God; not Nature, or Cuſtom, or the Laws of men, but the Spirit of God mightily working in us, ſhould put us upon theſe things: Whereas now we ſee people in Church-aſſemblies, finding no more of the gracious power and preſence of God, then if they were in their markets, or other civil meetings. As the Apoſtle ſaid, Do ye ſeek an experiment of Chriſt in me? So ought it to be here, we are to demonſtrate in our Church-aſſemblies, experimental works of Chriſt upon us. As the duty is of God, the Ordinance is of God, ſo ſhould the frame, and diſpoſition of our hearts be of God.
Fifthly, The Church is of God in reſpect of his protection and gracious preſence. God promiſeth his preſence, and delights to be in the Aſſembly of his Saints, Matth. 18. 20. When two or three are gathered together in my Name, I will be in the midſt of them. It's the gracious preſence of God that bleſſeth Ordinances. Hence Chriſt is deſcribed, Revel. 1. 13. VValking in the midſt of the golden Candleſticks, that is, the Churches, and the Ordinances therein. We are apt to complain, if Gods bleſſing goeth not along with us in outward undertakings: We can ſay, as Moſes to God, If thy preſence go not along with us, we will not go up. When it may relate to our outward advantage; but we do not take notice of Gods preſence in the Aſſemblies, why God is not amongſt us to hear our prayers, why God is not preſent with the Word to make it an enlightning, a converting Word. It ſhould affect your hearts more than it doth, if in every Sermon, the Spirit of God hath not fallen upon thy heart like fire; if it hath not melted, quickned, enlivened thy ſoul. Oh ſay, why did God withdraw himſelf, if he viſited the hearts of others, yet not mine? I was dead, lukewarm, and found no efficacy come from Chriſt. What ſins am I guilty of? What have I done that makes God thus abſent himſelf from the publick Ordinances at leaſt to me?
Sixthly, The Church is of God, in reſpect of all the ſupernatural Effects and benefits, which alone are communicated there. In the Church of God alone is Juſtification, Sanctification, Aſſurance of his favour; In the pool of Betheſda onelyonly did the Angel come in. In the waters of Jordan only could Naaman be healed. In the Ark only could there be external ſafety from the waters: And thus in the Church only there are thoſe ſoul-mercies to be obtained.
Laſtly, The Church is of God finaliter, Becauſe the enjoyment of God is the proper end of all Churches. It's true, all civil ſocieties are to make the glory of God their ultimate end; but yet the immediate end, is to acquire a temporal and political bleſſedneſs; but the end of Gods Church is more tranſcendent and ſpiritual, for therefore are preaching, hearing; therefore are Sabbaths, and our ſolemn Aſſemblies, that we might have more enjoyment of God, that our doubts may be anſwered, our corruptions mortified, our graces made more fervent and zealous. This made David ſo eſteem the Tabernacle of the Lord, and deſiring rather to be a door-keeper there, then to have any earthly greatneſs. What was it the material Tabernacles that David ſo longed for? No, it was the enjoyment of God in thoſe Ordinances. But as little children admire the fine out-ſide of ſome excellent Book, when they underſtand not the excellent matter contained therein; ſo ſaith Chryſostome, many regard the out-ſides, and externals of religious duties, not knowing at all, what the ſpiritual effects thereof mean. Oh then let ignorant and wicked men tremble! If the Church be of God, how comeſt thou to be of the Devil, and to do his works?