An Expository Comment on 2 Corinthians 1, Exposition · Sermon 18
SERM, XVIII.
The Preheminence of the Church of God above all Civil Societies. As likewiſe concerning Paul's writing this ſecond Epiſtle to the Corinthians; how hard a thing it is for Churches to keep within their proper bounds; and what great care Miniſters ought to have, to uſe all means lawfull to promote the Churches, which they have relation to.
2 COR. 1. 1.
To the Church of God, which is at Corinth.
THis clauſe hath been fruitfull for much ſpiritual and edifying matter, I ſhall conclude it at this time. There are three things more, which are to be deduced from this ſubject. And
Firſt, Whereas you ſee, that the Epiſtle is not directed to the Magi… or Civil Governours of the City; neither is the leaſt notice taken of their wealth o… external pomp. We may obſerve,
That the Church of God, as it is a Church, doth farre ſurpaſs all Civil Societies, The Church of God as a Church doth far ſurpaſſe all civil Societies, and temporal dignities.and temporal Dignities.
The Apoſtle owneth nothing in this famous City, but their faith, their profeſſion of Chriſt, and ſubjection to him. A Church is a ſupernatural Society, for ſupernatural and ſpiritual ends, where God is in a more ſpecial manner preſent; and therefore though the civil Magiſtrate be alſo of God, and civil Societies they are of him, yet not in that peculiar relation as a Church is. Thus the Pſalmiſt ſaith, Pſal. 87. 2. The Lord loveth the … of Sion, more than all the dwellings of Jeruſalem, that is, the Aſſemblies of his people met together in holy Ordinances, above all other their civil meetings, though never ſo pompou… and magnificent. Therefore it's good to conſider, that in all the inſcriptions which the Apoſtle … to any Churches, he doth not at all ſpeak of any civil or temporal Dignities, that the places where the Churches were, had but only …on of their ſpiritual titles, as a Church, Saints, Believers, Beloved of God. And certainly, if we do truly conſider things, theſe Titles do as farre tranſ…nd all civil glory, as the Heavens do the Earth. The Apoſtle writing to the … in all that Epiſtle takes no notice of the glory of that City, which was the Orbis Domina, and which they uſually called aeterna Urbs; he mentioneth their faith, which was known to the whole world, Rom. 1. 8. not the Roman and warlike power whereby they were ſo terrible to all Nations. It is good to conſider this; for how few Churches do eſteem of, or judge themſelves by their Church conſideration, but by their civil reſpects? As they are ſuch a City, ſuch a Corporation, glorying in their Liberties and Charters; whereas the conſideration of themſelves as a Church, ſhould far more poſſeſs their hearts.
Briefly to underſtand this, conſider
Firſt, That the Church and Commonwealth, or any civil Society, are two diſtinct things; the Church is one thing, and the State another thing. In the times of Heathen Magistrates, and while there was outward perſecution, by the civil Powers which then ruled, it's plain; for the City of Rome, and the Church of Rome in Paul's time were wholly different. So at Corinth, the civil Magiſtracy of the Town did not ſeem to be Chriſtians, the Corporation of the Town was not (as I may ſay) made a Church. The Chriſtian Religion was not at this time eſtabliſhed in Corinth by the City-Laws and Government; only many in Corinth were become believers. So that it's plain, The ſame Corinthians, as they were a Church, lived by other Laws, and by different principles, then as members of the City of Corinth. As he was a Citizen, ſo he met in their civil Judicatories, ſo he acted according to the Laws of the City (provided nothing was againſt Gods command) but as a member of the Church there, ſo they meet with others in ſpiritual communion, for holy and ſpiritual ends. Thus it is in a State, while they are generally Heatheniſh. But ſome have doubted, Whether if a Commonwealth become Chriſtian, then there is any difference there between the Church and ſuch a Chriſtian State? Whether then they are not all one? But certainly by the firſt Inſtitution, and plantation of Churches, by Chriſt and the Apoſtles, Churches were founded and imbodied; their Officers, imploiment, and the end of their Society appointed, without any relation to the civil State and Government where they lived. And therefore a Chriſtian State, doth not civilly govern, nor bear the Sword, puniſhing with death; neither are there ſupream Governours, Lords or Noblemen in it, as a Church; for then theſe ſhould be Church-officers, and inſtituted by Chriſt; a Juſtice of Peace is not of Chriſt, as a Paſtor in the Church. Neither on the other ſide are the preaching of the Word, the adminiſtration of Sacraments, the exerciſing of Church-cenſures, the effects of a Chriſtian State, but as a Church. So that it's neceſſary by Scripture to acknowledge theſe two, a Church, and the State, as two diſtinct Societies, though the ſame men may be members of the ſame.
Secondly, It's a moſt bleſſed thing, when the civil State and Church are happily united together, ſo that both in their ſeveral ſtations do promote the Kingdom of Chriſt. There are extremities on both ſides, ſome exclude all civil Government from the matters of the Church or Religion; as if the Magiſtrate, and the civil power had nothing to do to appoint any thing in reference to theſe ſpiritual matters, which if ſo, then Kings and Queens could not be nurſing Fathers and Mothers in the Church; Then the Magiſtrate ſhould not be the Cuſtos utriuſque tabulae; then holy Magiſtrates ſhould ſinne in reforming abuſes and corruptions which are crept into the Church of God, which yet Hezekiah and Joſiah did; and ſo likewiſe Conſtantine did, to his great praiſe, ſaying to the Officers of the Church, he was foreign, He had an external Epiſcopacie and Superintendency.
Then in the ſecond place, there is another extream errour, which is to confound the State and the Church, as if Chriſt had appointed no diſtinct Officers or work, but that any man authorized by a commiſſion from the civil power, was hereby inabled to do any Office in the Church, and that Chriſt had not ſet Paſtors or Teachers in his Church, but civil Governours. Now how bleſſed and happy hath it been, when theſe Societies have been friendly complying, and furthering one another. The Commonwealth helping and furthering, defending and protecting the Church: The Church alſo performing all Church-Ordinances, in ſuch a manner, that God may bleſs that ſtate, and make it to be as Obed-Edoms houſe, while he entertained the Ark, Quamdiu respublicae manent hoſpitia Eccleſiae tamdiu ſuns duraturae.
Hence in the third place, The Devil and his inſtruments have alwayes laboured the ruine of godlineſs, by making diviſions, and uſing ſeveral ſtratagems to overthrow the harmonious Unity that ought to be in the Church of God, and civil State. In Popery, we ſee abominable miſchief came to Religion by the uſurping of the name of the Church; for they excluded the Magiſtrates and ſupream Governours, from any Government therein, and at laſt pleading exemption from all Obedience and Subjection to the chief powers, though ſo expreſly contrary to Paul, Rom. 13. Thus they make a few only, yea but one, the Pope at laſt, to be the Church, and then attribute to him a power to diſpoſe of Kingdoms and States, where and to whom he pleaſeth, directly and immediately, ſay ſome; and thoſe who do moſt mince it ſay, indirectè, and in ordine ad ſpiritualia. On the other ſide, ſometimes the civil State hath been jealous, yea and violently perſcuting the Church of God, as if that of Julian were true, A Church and a civil Society could not ſtand together; as if Chriſt had commanded ſuch things of his Church, that were inconſiſtent with, and would utterly overthrow all civil Government. Thus Pilate, he was jealous, becauſe he heard of Chriſts Kingdom; and although it be known that his Kingdom is not of this world, that Church power is wholly ſpiritual in order to mens ſouls, yet how often are the Governours ſuſpicious about it? But theſe particulars are of large conſideration, and handled by learned Authours. I come therefore to ſhew, That a peoples conſideration of themſelves as a Church, ſhould be preferred above all their civil Glory and Dignity. It ought to be more (as one Emperour ſaid) to be a Member of the Church, then an Emperour of the whole world. The Church of Rome in Pauls time, while pure in the faith, was more admirable, then the City of Rome, which was Queen over the whole world.
The Grounds why we are to give this preheminence to a Church-conſideration, Reaſons ſhewing the truth of it.are
Firſt, Becauſe a Church-conſtitution is ſupernatural, all is of God in a more ſpecial manner, then in civil Societies. For although all civil Powers be of God, and the making of civil Societies, of making Nations and Kingdoms be in an extraordinary manner attributed to him in the Scripture, yet ſtill this is in the courſe of Nature, but a Church is planted by the grace of God, and it's above the work of Nature, either ordinary or extraordinary, to be made ſuch a Society.
Secondly, As we are a Church, we have the neareſt relation and reference to God; not as a City, or a Corporation are, but as a Church are we his Houſe, his Body, his Vinyard. Neither can we expect ſuch preſence of God in our civil Aſſemblies and Judicatories, as in Church-meetings. The power and grace of God is in a more powerfull and ſpecial manner diſcovering it ſelf there.
Thirdly, Hereby we have greater Titles, and more noble Dignity; Although it's true in the account of the world, nothing is more contemptible. The Church is called the Kingdom of God; we are hereby the children of God; the Covenant of Grace is made with us. So that all who are not of the Church, be they never ſuch glorious, victorious, and wiſe Nations, yet they are without God, and they are under the Kingdom of Satan, whereas Gods Church is the Object of his love, there he is ſaid to delight to dwell.
Uſe of Inſtruction to Believers, who are the Church of God, to conſider Uſe 1.that title and relation they are in as ſuch. Though great, though rich, though honourable, yet let it not be accounted equal to the being one of Gods Church. If the Devil ſhould ſhew thee the glory of all the world, promiſing to beſtow it on thee, upon condition thou renounceſt thy Church intereſt, and Church memberſhip, with great indignation refuſe it. What high eſteem was put upon the being a Roman Citizen? Paul ſtood upon his Roman freedom in a particular caſe; but this is nothing to be of that free City, which is Jeruſalem from above, even in this Earth. By meditating on this, thou wilt be more thankfull to God, that he hath made thee one of his Church, than if he had given all the Turkiſh Empire to thee, for that is but as Luther ſaid, Mica cani, a crum to the dog, in reſpect of the childrens bread.
Again, The conſideration of a Church-priviledge and intereſt, will make thee moſt to attend to that, in dispoſing and ſetling thy ſelf, when at liberty. Uſe 2.Moſt people look to live, where the beſt trading is, the greateſt priviledges, or beſt earthly accommodation. But if thou art one free to ſettle thy ſelf where thou mayeſt; thou that feareſt God will look upon Church advantages as the greateſt glory and profit of all.
Laſtly, This will take off all thoſe general thoughts, which do almoſt reign every where, to conſider of men by their Cities and Townes, not by Uſe 3.their Churches; It's the Town at ſuch a place, the Corporation at ſuch a place, but no attending to that place, as it is a Church of God. Hence it is that we are wholly drowned in the thoughts of our ſelves, as a Town, as a Pariſh in civil reſpects, but never conſidering the relation of a Church, and what duties we are obliged unto thereby.
The two other Obſervations are to be diſpatched in a little room, as Why Paul writeth this ſecond Epiſtle to the Corinthians.from the Apoſtles writing a ſecond time to the Church of Corinth, which he ſeldom did to any Church, but to that of the Theſſalonians, and to Timothy a ſingle perſon. One reaſon whereof amongſt others, was, becauſe that his former Epiſtle had taken ſome good effect; and whereas they had been too remiſs before about their indulgence to that inceſtuous perſon, it ſeemeth this Epiſtle had now ſo awakened them, that they began to be too ſevere to him, though repenting and humbling himſelf, as appeareth, Chap. 2. 6, 7. whereupon he exhorteth them, To comfort him, leſt he be ſwallowed up with too much ſorrow. It's true, there were other reaſons, why he wrote this ſecond Epiſtle, but this is one amongſt the reſt. From whence we might obſerve,
That it's very hard for the Churches of God to keep within their proper bounds about Church-adminiſtrations.It is very hard for the Church of God to keep within their proper bounds in Church-adminiſtrations.
Nothing is more ordinary, than to fall from one extream to another. Theſe Corinthians that were ſo negligent in good order, that many pollutions were ſuffered amongſt them; inſomuch that Gods judgements had ſurprized them for their default herein. Now when awakened to do their duty, they are ready to overdo, and from too much remiſneſs, to fall into too much ſeverity. Thus in many other things we might inſtance, how the Churches of God have fallen from one extremity to another; but this ſubject, eſpecially as it relateth to Church-Diſcipline will be more ſutably treated of in Chap. 2.
I therefore briefly raiſe a third Obſervation, and that is from the Apoſtles care, and zeal to build up the Church of God. For whereas he could not come to the Corinthians as yet, leſt any Church-corruption or diſorders ſhould ariſe thereby, he endeavours by writing to do that in his abſence, which he would not do by his preſence. From whence we may gather,
That it's the Miniſters duty, not only by perſonal preaching, but by all other It is a Miniſters duty to uſe all lawfull means to promote the Church he hath relation to.lawfull wayes to promote that Church, he hath any relation unto.
When Paul cannot preach, he will write. This zeal in Paul drew out thoſe many Epiſtles, that now we have recorded in Scripture. Our Apoſtle ſpeaketh notably to this, 1 Theſſ. 2. 17, 18. and Chap. 3. 1. where he ſheweth his cordial affections towards that people, with what violence he was kept from them; and becauſe Satan hindered him, he ſaith, He could no longer forbear, but would be left at Athens alone, without any comfort or ſolace, rather than not to ſend to them, that ſo they might not be moved from the Goſpel. Thus at other times we ſee this glorious Apoſtle, when preſent, yet not contented with his publick preaching, did from houſe to houſe, as occaſion ſerved with tears, beſeech and teſtifie every one to cleave unto the Lord.
From this example of Paul, who though an Apoſtle, and ſo not bound to attend on particular Churches, yet did by letters confirm and quicken thoſe Churches he had planted. We ſee how great and grievous a ſinne a voluntary and unneceſſary non-reſidence is, in thoſe Paſtours, who by their Office are bound to a particular Flock, and to watch over them. For though in ſome weighty caſes for the good of the whole Church they may be detained from their Flock, yet voluntarily and ſlothfully to do this, will at laſt be found a grievous ſoul-murdering ſin.
Uſe 2. To reprove that people, who complain of too much preaching, and too much miniſterial imploiment, thinking it needleſs.