An Expository Comment on 2 Corinthians 1, Exposition · Sermon 2
SERM. II.
Learning an excellent gift of God, though through the corruption of man, 'tis often made an Engine to promote the Kingdome of the Devil, yet by the Grace of God 'tis very uſefull in his Church.
2 COR. 1. 1.
Paul an Apostle, &c.
VVE have conſidered Paul as a great ſinner, yet made an Apoſtle, of dung made a pearl. Let us now take notice of him, as a learned man, and ſo made uſe of by God for the Miniſtry of the Goſpel. That Pauls learningPaul was endowed with much learning, was ſo evident to Feſtus, that he told him, Much learning had made him mad. And the Lycaonians called him Mercury, Acts 14. He was for a while educated at Tarſus, where he was born, and it is recorded by Strabo, as Lapide citeth him; That the Tarſenſes were ſo wholly given to literature, that they did excell Athens and Alexandria. And that he had peruſed humane Authors, appeareth in that three times he alledgeth Greek Poets. Now beſides this, he went alſo to Jeruſalem, and there was brought up at Gamaliel's feet, an eminent Doctor amongſt the Jews. And if there were nothing elſe but his Epiſtles he wrote, this would abundantly declare the rare and admirable wiſdome he was endowed with. Inſomuch that Chryſoſtom 3. Hom. upon 1 Corinth. ſpeaks of a Diſpute between a Chriſtian and a Grecian; Whether Paul was not to be preferred before Plato? though Chryſoſtom condemneth the Chriſtians argument as ridiculous and abſurd. Indeed the Apoſtle ſpeaketh 2 Cor. 11. 6. That though he was rude in ſpeech, yet not in knowledge. Now it's queſtioned by Interpreters, In what ſenſe Paul ſaith, He was rude in ſpeech? Auſtin thought, he ſaid ſo only by conceſſion, and in the repute of the falſe Apoſtles, who accounted him ſo. But Chryſoſtom, and others think, Paul ſpeaketh properly, and that he was really ſo; not but that he was full of learning, only he did not uſe thoſe affected wayes of humane eloquence, as he ſpeaks in another place. He did not write as a Demoſthenes, whom Plato cenſured as foreign and foreign, an hunter of words, and a curious Artificer therein; yet he hath maſculine and ſtrong eloquence; ſuch as becomes the divine and admirable matter he propounds. And certainly, to paint a Jewel would take off the proper luſtre of it. The more naked and plain divine truths appear, the more lovely they are, and do more immediately inſinuate into the heart. And if he ſaid of Tully's eloquence, becauſe it's not ſo affected and fancifull, That he had made great progreſſe in Rhetorick, who could delight in his Latine. We may more truly ſay, he hath attained to ſome good ſufficiency in Chriſts ſchool, who ſeeth more excellency in Paul's Epiſtles, than in all humane Writers. Paul therefore had true and ſolid wiſdome, and was alſo indowed with acquired abilities in humane learning. So that whereas Chriſt choſe fiſhermen that were unlearned; here we ſee him making uſe of one that was skilfull and learned. So that God can make uſe of all; and as Auſtin ſaid, Qui dedit Petrum piſcatorem, dedit & Cyprianum Rhetorem. So that we may obſerve,
When men of great learning and parts are choſen by God and ſanctified, they When men of great parts and learning are choſen by God and ſanctified, they become eminently uſefull in their place Chriſts chuſing of illiterate men to be Apoſtles, makes not for the chuſing of ſuch now to be publick preachers.become eminently uſefull in their place.
To amplifie this Doctrine, conſider, That though Chriſt at firſt did chooſe Fiſhermen, and other illiterate perſons, yet that makes nothing at all to that Anabaptiſtical poſition, That men abiding in their Trades, and deſtitute of learning, may take upon them to be publick Preachers of the Goſpel. For that inſtance doth rather make wholly againſt them. For
Firſt, Though our Saviour called them while illiterate, yet after their call, he took them into his fellowſhip. So that they were like a Colledge living together, whereof Chriſt was the Head and Maſter; and thus he trained them up with himſelf for two years before he ſent them abroad to preach. And
Secondly, When he enlarged their Commiſſion, before they did execute it, they are commanded to ſtay at Jeruſalem, where they received the holy Ghoſt in a wonderfull manner, and were inabled to ſpeak in all ſtrange tongues, and were alſo inabled to work miracles for the confirmation of their Doctrine. Now let the Adverſaries demonſtrate ſuch an extraordinary effuſion of Gods Spirit on them, and we ſhall not envy, if all the Lords people can ſo propheſie. And
Laſtly, As ſoon as they were called at the very firſt, they left their trades, they gave themſelves to attend upon their work they had undertaken, whereas theſe plead for the retaining of their Calling ſtill; private Chriſtians then, though they are allowed to improve their gifts in a mutual edifying way, and may (if they will) find matter enough to exerciſe themſelves therein, yet they may not uſurp this Authority and Office in the Church, without a lawfull Call thereunto.
2. Learning whether in the arts and tongues, is an excellent qualification in Obſ. 2. Learning an excellent qualification in man, the choiſeſt of Gods gifts in a common way.men, and the chiefeſt of Gods gifts in a common way.
For as Popery like a thick darkneſs did then cover the face of the whole earth, when all learning was buried, ſo when there came a Reformation in that kind, the Arts and the Tongues being more generally known, then alſo began the Reformed Religion to be ſo eminent. So that if we conſider man, as he is rational, learning is his proper and peculiar perfection; and therefore far above wealth, or beauty, or ſtrength, or any natural perfection whatſoever. In the times after the Apoſtles, when extraordinary things ceaſed, then they were learned men that God did for the moſt part raiſe up in his Church, both to govern the members thereof, and to profligate Heretiques: ſuch were Tertullian, Origen, Auſtin and Cyprian; of whom Auſtin ſaid, That he came with the Aegyptian spoil one of Aegypt, and enriched Iſrael; by humane learning he did adorne the Church of God.
3. It cannot be denied, but where learning hath been in any high degree, there Obſ. 3. Learning through the corruption of man, often made an engine to promote the Kingdom of the Devil.through the corruption of man, it hath been ſometimes made a weapon againſt, and an engine to promote the Devils kingdom.
Inſomuch that the learned men of the world have done the Devil more ſervice than any other men. For the Devil at firſt did not uſe an Aſſe, or any ſuch dull creature to ſeduce Eve, but the Serpent, Becauſe he was more ſubtill than any other beaſt upon the earth, Gen. 3. 1. Thus ſtill the Devil loveth to appear in Serpents, in wiſe men, in great learned men, and plauſible Scholars, knowing that ſuch are like Samſon, That can deſtroy many at one blow. Thus all the Heathen Philoſophers, they were great enemies unto the wayes of God. Who diſputed for their Idolatry, and againſt the Chriſtian Religion, but their Sophiſters, their learned men? For that word was uſed in a good ſenſe at firſt; and the reaſon is, becauſe man being naturally corrupted, and the wiſdome thereof being enmity to God, Rom. 1. 8. The more wiſdome, and the more abilities a man hath, the greater adverſary he is to God; as the ſtronger or greater the toad is, the more poiſonous he is. So that learned men, if not godly, they come out like ſo many Goliah's againſt the people of God. Auſtin wrote to a learned Heathen, Ornari à te diabolus quaerit, Learned men they adorn the Devils way, and make his Kingdom and Laws to be accepted; and withall it's hard to have this talent of gold, and not to make an Idol o… it. It's hard to be learned, and not to be puffed up with it. So that whereas the way of the Goſpel, and the Scripture, is in a plain but ſolid and majeſtical way, they are apt to deride and contemn it; witneſs Auſtin's confeſſion of himſelf, That he loved Tully's works, better than the Bible. And Hierom tells us, That he was ſo addicted to humane learning, that in a viſion he was terribly beaten and afflicted, hearing this voice, Ciceronianus es non Chriſtianus. So that we grant, That many learned men are kept off from the humble and low way of Chriſt, they cannot ſtoop to his yoke, and all becauſe of their learning. But yet
4. This is not from the nature of learning it ſelf, it's from the abuſe of it.This is not from the nature of learning it ſelf, but from the abuſe of ….
As the Apoſtle ſaith, Not many noble men, not many rich men hath God called, 1 Cor 1. 26. But this is not, becauſe nobility, or wealth, are in themſelves ſinne, but becauſe ſuch things do many times become a ſnare to us. Learning therefore of it ſelf, and in its own nature, hath no ſuch poiſonous quality; and therefore it's a moſt irrational thing to ſay, That learning can be no more ſanctified than ſinne. For was it not in Paul, who as Tertullian expreſſeth it, did ſanctifie the Poets verſes he alledged? And are not learned men, if Orthodox, and loving of the truth more able to convince the errours of the learned gain-ſayers? Have not the eminent Lights in the Church of God, in all ages, been learned men? Was not the Aegyptian learning ſanctified to Moſes? And now learning is more neceſſary ſince the Apoſtles times, then formerly. For in thoſe dayes, they were endowed with miracles, which were a ſtrong demonſtration of the infallible Doctrine that was preached, and they could ſpeak in Tongues, and ſome had the gift of interpretation, and propheſying by immediate workings of Gods Spirit; but none can now pretend to any ſuch thing. What private man could have been able to have read ſo much as one verſe in the Bible, had there not been men learned in the Original Tongues, who tranſlated it into our known Language? Neither can thoſe Miniſterial qualifications which the Apoſtle requireth in every Elder, That he be able to teach, to divide the Word of God aright, to be able by ſound Doctrine to convince the gainſayers, be performed without learning. Yea, Doth not the Apoſtle Peter charge the wreſting of Scripture to their own deſtruction upon unſtable and unlearned men, 2 Pet. 3. 16.The aſſiſtance of Gods Spirit neceſſary to an holy and ſanctified underſtanding and interpretation of Scripture.
5. This muſt alſo be acknowledged, That all the learning in the world cannot help us to a ſanctified and holy underſtanding of the Scripture, no, not ſo much as the true interpretation of it without the Spirit of God: and if learned men cannot do it without Gods Spirit. much leſs unlearned. Therefore we muſt not oppoſe learning to grace, or to Gods Spirit. For how many have written Comments upon the Bible, that have been very learned men, yet from that ſweet flower they have turned all to poiſon, and through the corruption that was in their hearts, have made it a Book to vent all their heretical and damnable opinions? So that there muſt neceſſarily be the Spirit of God, beſides learning, Firſt, to lead us into all truth. And then ſecondly, to ſanctifie it to our own hearts in an experimental and powerfull manner. For men may be very Orthodox, and yet know nothing of the work of grace upon their own ſouls.
Theſe things explained concerning a two-fold conſideration of Paul, as a ſinner, and as a learned man. Let us make ſome practical Uſe of it. And
Firſt, We ſee our duty, when God makes uſe of ſuch great ſinners, not to upbraid Uſe 1.and revile them with their former impieties; but rather to admire the wiſdome and power of God, not to reproach Peter for his Apoſtaſie, or Paul for his perſecutions, as the Donatiſts did Auſtin for his former miſcarriages; but to bleſs God that giveth us ſuch real teſtimonies of his grace. When ſome Papiſts upbraided Beza with his youthfull verſes he made, Iſti homines (ſaith he) invident mihi gratiam Dei, Theſe men envy me the grace of God, as the elder brother did the Prodigals converſion. It is diſputed by Caſuiſts, Whether a prophane ungodly Miniſter formerly, though now truly converted, is to be continued in his Miniſtry, at leaſt in that place, where he hath lived ſo ſcandalouſly? Some are rigid for the negative; Yea, the Novatians of old would not admit any Chriſtian that had groſſely ſinned, though repenting, to Church-communion. Others are more mollified, and hold ſuch Miniſters, truly manifeſting their converſion and repentance ought to be received, and that as Miniſters again. But the determination of this Caſe concerning a particular perſon, would be difficult, becauſe circumſtances may much alter the matter. But in the general, we ſee Chriſt appointing Peter to feed his ſheep, though he had apoſtatized in ſo dreadfull a manner. Neither may we runne to that abſurd and impious Poſition of ſome, who ſaid, the Apoſtles delivered a more perfect way of Diſcipline, than Chriſt did; becauſe (ſay they) Chriſt received Peter again, and gave him Commiſſion for his Apostleſhip through the whole world. In the Old Teſtament David and Solomon are uſed as Pen-men of the holy Scripture, though polluted once with ſinne in a ſcandalous manner. And here we ſee Paul, though formerly a notorious ſinner, and adverſary to the Goſpel, yet is appointed by God to be a choſen veſſel to carry his name. And certainly, the receiving of ſuch after their ſerious, and publick ſatisfaction to the Church of God, or to miniſterial imploiment may be of great uſe. For hereby he will be the more induſtrious and diligent to reduce other ſinners, eſpecially ſuch as he hath been an occaſion to lead into ſinne. Thus David promiſeth, Pſal. 51. Then will I teach tranſgreſſors thy Law. And Chriſt bids Peter, When he is converted to confirm his Brethren. Oh what zeal and holy revenge will ſeize upon ſuch a mans heart, to make all the world ſee, that he would now ſet up the way of Chriſt, as he did once the Devils way, eſpecially ſuch as he hath been a means to ſeduce, and harden in ſin, over thoſe he will weep and mourn! How greatly will this lie upon his heart, ſuch it may be will lie damned in Hell, and I have been the cauſe of it? It may be ſome are now in Hell, curſing the day that ever I was a Miniſter or Paſtor to them, becauſe I encouraged, and made their hearts bold and glad in wickedneſs. Oh then, if ſuch agonies and eſtuations be in their ſouls, in what pain and travail will they be to ſnatch ſuch out of the fire, whom they have been a cauſe to thruſt in!
Doth God ſometimes call even great ſinners, and that to eminent honour Uſe 2.in his Church? Then here we ſee a notable encouragement even for the moſt prophane to hearken to theſe offers of grace. Might not you juſtly have expected, that God ſhould have made your condition as hopeleſs, as the Devil! Though God would out of pity, have converted ſome of mankind, yet he might have barred out all ſuch notorious and prophane ſinners as thou art. But oh the goodneſs of God, that will not have thee to ſay, My ſins are greater than can be forgiven; I am a viler perſon than grace ever can, or will convert. What? May the Prodigal ſonne not onelyonly be received into favour, but the Father will runne and meet him, weep over him, put honour upon him? Why then doth not this kindle a fire in your bowels? Why do you not cry, even me, even me, Lord, the chiefeſt ſinner of many thouſands do thou draw to thy own ſelf?
From the ſecond conſideration of Paul, be exhorted to pray to God, that Uſe 3.he would raiſe up many Pauls in his Church, godly and learned Miniſters, that by godlineſs may ſubdue ſinne, and by learning may conquer hereſies; ſuch as theſe are both burning and ſhining lights; ſuch as theſe are Stars indeed, both for the light they give, and the purity of their converſation. Happy is the Church of God, when ſuch Stars ſhine in her. If we have godly Miniſters, and not learned, then the ſubtil Papiſt and Heretick, will be ready to prevail. If we have learned, but not godly, then all holy order will beneglected, then prophaneneſs and impiety will lift up its head; but both together make a bleſſed Church.