An Expository Comment on 2 Corinthians 1, Exposition · Sermon 16
SERM. XVI.
Of the City of Corinth. God ſometimes gathers a Church amongst the moſt prophane people. A Church, though many wayes defiled, may be a Church ſtill, as it was with the Corinthians.
2 COR. 1. 1.
To the Church of God, which is at Corinth.
THe next thing to be treated of, is the Deſcription of this Church by the place where it is, viz. at Corinth. And that we may underſtand the great grace and power of God in gathering a Church to himſelf out of this City; it's good to obſerve, what the Learned ſpeak of it. It was called ſo (they ſay) from Corinthus the ſonne of Oreſtes, or of Pelops; but when they had in a diſhonourable manner abuſed ſome Roman Embaſſadours; they were deſtroyed by a Roman named Lucius Mummius, who from his victory over them was called Corinthiacus; but Auguſtus taking delight in the place reſtored it, and ſent a Colony thither to inhabit it. And it's plain by Acts 18. that they were then under a Roman called Gallio their Proconſul. It was the chief Town or Metropolis of Achaia; and becauſe of the two Havens there, famous for Traffick, and thereby abounding in all wealth and riches. Theſe things are obſerved in it:
1. It was notable for learning and knowledge. Periander one of the ſeven wiſe men, is ſaid to be of it; and therefore Cicero calleth it, Totius Graeciae lumen.
2. It was famous for wealth and riches, eſpecially their Braſs called Corinthiacum was eſteemed better than gold or ſilver, of which Joſephus ſpeaketh ſometimes. Auguſtus did ſo delight in diſhes made of it, that he was called Corinthiarius. Their buildings alſo were very curious and glorious; inſomuch that Tirinus quoteth out of Vitruvius, that it was an ambition to build houſes formâ Corinthiacâ. But
Laſtly, That which is commonly the conſequent of wealth and plenty, they were infamous for uncleanneſs and wantonneſs. For there was a Temple to Venus, where were a thouſand Maids, beſides others ſet apart to be proſtituted, which was accounted ſo glorious, that thereby they could the better advance themſelves in Marriage. Here alſo they adored the Heatheniſh god of all uncleanneſs called Cothys. Inſomuch that foreign, ſaith Suid…, is as much as to be wanton, to be laſcivious. To corinthize was as much as much as to be unchaſt. Here Demoſthenes is ſaid to refuſe that whore, which demanded ſo great a price for the carnal knowledge of her, ſaying, Tanti poenitentiam non einam; and becauſe their abominable uncleanneſs was at ſo dear a rate; therefore (ſay ſome) came that Proverb, Non cuivis datur adire Corinthum; though Suidas and others, underſtand it of the difficulty of reaching into the Haven; and it ſhould ſeem that after many were turned Chriſtians, yet they were very prone to this bodily filthineſs; and therefore in no Epiſtles doth the Apoſtle ſo induſtrlouſly ſet himſelf againſt fornication as in this; and here was that abominable uncleanneſs committed even amongſt them, while a Church, That was not ſo much as named amongſt the Heathens.
Thus you ſee they were a proud, rich, high and laſcivious peple, and yet for all that, Act. 18. Paul is commanded in a viſion to ſtay there, Becauſe God had much people in that place. And although he was ſo neceſſary to all other Churches, yet he ſpent a year and an half in converting and confirming of people unto God. From whence obſerve,
That even amongst the moſt prophane, and unlikelieſt people that are, God God amongſt the moſt prophane people ſometimes gathers a Church to himſelf.may ſometimes gather a Church to himſelf.
The Apoſtle having reckoned up, 1 Cor. 6. 11. monſters of men, rather than men, whereof ſome are ſaid to be effeminat…, and abuſers of themſelves with mankind, he addeth foreign, and theſe things, as if they were peccata, not peccatores, were ſome of you, but now ye are juſtified, now ye are waſhed. God then doth ſometimes make Blackmoors to become white; and though man cannot, yet he ſometimes doth make figs to grow of thorns, and grapes of thiſtles.
I have ſpoken to this truth in Paul's caſe, and therefore ſhall be brief. Only the reaſon why God may build his houſe of ſuch crooked timber, and make his Temple of ſuch rough ſtones, may be to ſhew the freeneſs of his grace, and the efficacy of it. Both which are oppoſed by Arminians and Papiſts, but gladly acknowledged by the godly man, who hath had experience of it. For the freeneſſe of Gods grace, that is ſeen two wayes, Abſolutely and Comparatively. Abſolutely; For when God ſhall call ſuch to himſelf, who are ſo utter unworthy, that deſerve all the vengeance and wrath God can inflict upon them, this muſt diſcover grace to be exceeding free, and gracious. In ſtead therefore of the curſes of the Law, thou meeteſ… with the promiſes of the Goſpel. In ſtead of hell and damnation, God vouchſafeth Heaven and ſalvation. What can be freer then Gods love, and his gift herein? Thou art ſo farre from being in a ſtate of congruity or fitneſs that thou art in direct oppoſition and contrariety.
Again, The grace of God is manifeſted to be free comparatively. For who can give a reaſon, why God calleth theſe Corinthians, and not Athenians? Were the Corinthians the only deſerving men in the world? Yea, there were more civil and moral people than they; yet to theſe, and not to many others is the grace of God communicated. Is not that admirable which our Saviour ſpeaks of Chorazin and Bethſaida. That if ſuch things had been done in Tyre and Zidon (Mat. 11. 21.) they would have repented long ago in ſackeloth and aſhes? You ſee then that the grace of God is not ſo much as offered to ſome, who yet externally at leaſt would have demonſtrated more humiliation and reformation, when yet it is plentifully beſtowed on thoſe, who are contemners and deſpiſers of it. The freeneſs then of Gods grace to ſome, and not to others is admirable, and ſheweth that there is no ſuch thing as Univerſal Grace. Common Grace is no Grace, as Auſtin ſaid well; neither is God an accepter of perſons in this thing, for that is committed only in things of juſtice; but in matters of liberality, there the free, liberal man may give as he pleaſe, to one, and not to another.
In the next place, This diſcovers the efficacy of Gods grace. For muſt it not be the great power of God, as ſhall convert ſuch an obſtinate and prophane people to himſelf? Grace may be much acknowledged, as Pelagians did, eſpecially Papiſts and Arminians; but it is not gratia, except it be gratuita omni modo. Therefore except we hold, that grace doth not only reveal the object, or morally perſwade the ſubject, but invincibly and irreſiſtently determine and incline the heart to apply it; ſo that it cometh not from the good uſe of our Free-will, but the diſcriminating power of grace, which giveth both to will and to do, we give not all, no nor the chiefeſt to grace, but make our will to be the more principal diſcriminating cauſe. We are therefore to affirm, That God converts both per modum ſapientiae, and potentiae; that Gods work upon us is Ethico-phyſical in bringing of us home unto him. It's by way of moral arguments, therefore we are not as ſtocks and ſtones; yet by way of power and invincible efficacy; therefore it is not we that make grace efficacious, but grace makes our will: And this truth is not ſo much proved by books and demonſtrations of Authours, as it is from experience. When God taketh ſometimes the worſt of men, and maketh them the beſt of Saints: Is here any previous goodneſs? Is here any probum ingenium, or docilitas animi, that the Remonſtrants talk of ſo much? No, the Scripture ſpeaks of every one in a ſtate of enmity and rebellion againſt God, when grace comes to convert them.
Therefore let the Uſe be of Exhortation to all ſuch, who have felt this lively power of God raiſing them out of the grave of ſinne, who have been taught of God inwardly, as well as by the outward Miniſtry, with all joy and thankfulneſs be aſtoniſhed at the free and unſearchable riches of Gods grace to thee. How many doth God paſſe by, of better parts, of greater abilities, of higher conditions in the world, that might have done him more ſervice, and pitch his love upon thee? Oh do thou abhorre all thoſe preſumptuous and proud opinions of Free-will, and power to make Gods grace effectual to thee! Do not bid ſuch as bring ſuch Doctrines, God speed. What doth not thy own experience, doth not the wonderfull power of God upon thee, ſubduing and overcoming thy heart, when thou waſt full of carnal prejudices, and ſinfull reaſonings abundantly convince thee of this? Let thy own heart, and experience confirm thee more than all their ſubtill diſtinctions can unfettle thee.
But I paſs from this, and come to a ſecond Obſervation, which Calvin on the place takes notice of. He calls it a Church (ſaith he) though it were ſo greatly polluted; though both for Doctrine and practice, there were ſuch great diſorders, yet for all that he doth not unchurch it, he owneth them ſtill for the people of God, though they were greatly to be reformed, as to the Church adminiſtrations; neither are his exhortations to the godly to ſeparate and leave the Church-communions, though thus defiled; he giveth no command to ſuch a thing, but rather exhorts them all in their places to amend and reform, To purge out the old leaven that was amongſt them. Therefore to forſake polluted Aſſemblies, and leave them hopeleſs, ſeemeth to be a great neglect of our duty; we are rather to ſtay, that by our abode and preſence, we may rectifie things that are crooked. The Doctrine is,
That a Church may be a true Church of God, although it be defiled with A Church may be a true, though defiled one.many corruptions ſeveral wayes.
As a godly man may be truly godly, and yet ſubject to many failings. Thus a Church alſo may be truly Gods Church, the Body of Chriſt, yet many diſtempers and ſad confuſions amongſt them. This truth is worthy of all diligent proſecution, becauſe many men, though otherwiſe good, out of a tenderneſs and miſguided zeal, may ſeparate from our Congregations, deny them to be true Churches, and all becauſe they ſee many things amongſt us that are matter of grief, and a great ſtumbling block to them. This I confeſs is, and hath been a ſad temptation; but a particular Chriſtian is is not to excommunicate and unchurch a Church, till God hath given a Bill of Divorce to it, and hath caſt it quite off. An impatiency to bear any evil, or diſorders in a Church, is not preſently to be commended and yielded to, to the utmoſt. A Chriſtian muſt have wiſdom, and a ſound mind, as well as zeal and a tender conſcience. Even the Reformed Churches did not wilfully and voluntarily depart from the Church of Rome, but did ſtay to cure and heal Babylon, untill they drave them away with fire and ſword. So that our leaving the Roman Church was not a Schiſmatical ſeparation, but a forced diſceſſion or departure from them. But of this it may be more afterwards.
Let us for the preſent take notice of what corruptions and diſorders were here What were the corruptions amongſt the Corinthians.at Corinth, which yet he calls the Church of God. And
Firſt, Whereas the Apoſtle comprehends all Religion in theſe things, Tit. 2. 12. Righteouſly, ſoberly, and godly. Righteouſly, in reſpect of religious duties towards God. We may ſee how the Corinthians were blame-worthy in all. And
1. For their ſinnes of unrighteouſneſſe; The Apoſtle ſharply reproveth them for their contentions and quarrellings, even ſo farre, that they went to Law with one another, and that in the Heathen Judicatories, which was a great and grievous reproach to the Chriſtian Religion. How would the Heathens deride and ſcoff, to ſee thoſe that were Chriſtians, and out of appearance from love to heavenly things, forſaking the world and earthly advantages, thus to implead one another about meum and tuum, about money matters, or other civil rights, to ſue one another before Heathens Judges? What could this produce, but to make the Heathens ſay, They talk of leaving all, and following a crucified Chriſt, but they will not abate of their earthly rights to one another, not in the leaſt meaſure? Which did ſo grieve the Apoſtle, that he conjureth them, What have ye never a wiſe man, to be an arbitrator amongſt you? Why doe ye not rather ſuffer wrong? Nay, they were ſo farre from ſuch meek, ſelf-denying ſpirits, that they rather did wrong and defraud one another. Now ſee how zealous the Apoſtle is in this, 1 Cor. 6. 1, 2, 3. he ſaith, Dare any of you, having a matter againſt another goe to Law? Dare any of you, ſuppoſing the Goſpel, the meekneſs of Chriſt, the ſelf-denial and contempt of earthly things, with the ſcandal redounding to Religion, would ſufficiently awe their conſciences? Again, verſ. 4. he tells them, that the things pertaining to this life foreign; for about them they quarrelled ſo much, were ſo inconſiderable, that they ſhould appoint the leaſt eſteemed in the Church for to end ſuch inferiour work. Again, verſ. 5. I ſpeak it to your ſhame: And verſ. 7. There is utterly a fault amongſt you. Thus you ſee that in matters of Juſtice between man and man, there were great offences. Only by the way, let none gather from theſe expreſſions of Paul, that it is unlawfull to go to Law, or appeal to the Civil Magiſtrate to know his due right, when that is detained from him. For that is many times ſo farre from being a ſinne, that it's a duty; it would be a ſinne not to purſue it: as you ſee Paul pleaded his right, and would not go out of priſon, when they had done it againſt Law, till the Magiſtrates came to intreat him, provided that there be thoſe qualifications, which Paul inſinuateth.
1. That this impleading be not before Heathens and Pagans, who hate the How 'tis lawfull for Chriſtians to go to Law.Chriſtian Religion.
2. That we have ſuch Meekneſſe of spirit as willingly to ſuffer wrong, did not the Gospel of Chriſt, or the Law of the Land, or the good of others require it of us. And
Laſtly, That we be willing to referre all our controverſies to any juſt and wiſe arbitratours. If theſe things be premiſed, and yet unreaſonable and abſurd men will make a ſpoil, and a ſcoff of men, then both Religion, and Juſtice calls them to defend themſelves, and it would be a ſin to neglect it.
In the ſecond place, for Sobriety, which is the expreſſion of ſuch graces as belong to our ſelves, viz. Temperance and Chaſtity. How groſly did the Corinthians offend here? There were ſome that had repented of their fornication and uncleanneſs; and for drunkenneſs, ſome did preſume to come to the Lords Table, not freed from it. Thus you ſee many of them were rather beaſts than a Church.
Laſtly, For Godlineſſe or Religion, there were alſo ſad diſorders about that. There were ſome that denied the Reſurrection, that ſaid, Let us eat and drink, for to morrow we ſhall die; theſe were Atheiſts. And certainly had this been the Aſſertion of the whole Church, and not ſome few only amongſt them, if it had been their Catholick and Univerſal Doctrine, maintained by all, they had ceaſed to be a Church, they had degenerated into meer Atheiſm; but it was ſome only that were thus infected. Again, Another offence in Religion was, their great Church-diviſions, ſome exalting Paul, ſome Apollo; inſomuch that in ſtead of edifying and building up one another; they were divided into as many Sects almoſt, as they had Teachers. And then laſtly, There was horrible confuſion and ungodlineſs in reſpect of Church-order. All godly Diſcipline was laid aſide, the adminiſtration of the Sacraments was promiſcuous, come who would come, though in their unworthineſs, they might receive it. And although Gods judgment was upon them, either the Plague, or ſome general diſeaſe, and that becauſe no better order was about the Sacrament, yet for all that they did not judge or condemn themſelves. Thus this Church was like a very Chaos, and yet a Church ſtill.