An Expository Comment on 2 Corinthians 1, Exposition · Sermon 3
SERM. III.
Paul's Name being prefixed to his Epiſtle, ſhews it to be of Divine Authority, though of it ſelf not a ſufficient Argument to prove it. The Pen-men were only Inſtruments, God the principal Author of the Scriptures, and therefore we ſhould rest ſatisfied with their ſtyle and method, and not queſtion their Authority. How to arm our ſelves against the Devil, and all Hereticks oppoſing the Divinity of the Scriptures.
2 COR. 1. 1.
Paul an Apoſtle of Jeſus Chriſt, &c.
HItherto we have conſidered Paul under a two-ſold reſpect; there remaineth one more obſervable thing from the mentioning of himſelf, which is not to be omitted. For it may be demanded, Why he prefixeth his name in this Preface? And the Anſwer is, That as he expreſſeth his Why Paul prefixed his name to his Epiſtle.calling of Apoſtleſhip to bring Authority to his perſon; ſo he alſo mentioneth his name to obtain credit to what he doth write; that they may be aſſured this is his Epiſtle, and not ſent to them by any other. For if the Corinthians were ignorant of the Authour of it, or that he was not one, who was guided by the Holy Ghoſt, they would not have much regarded it. So that from hence obſerve,
Inaſmuch that Paul's name is ſet to this Epiſtle, it is thereby of Canonical and Pauls name being prefixed to this Epiſtle, argues it to be of Divine Authority.Divine Authority, and ſo ought to be received with all faith and obedience.
Paul's Epiſtles were never doubted of, except that to the Hebrews, (which is attributed to him) as the Epiſtle of James, the 2d of Peter, the two laſt Epiſtles of John, and the Revelation have been, but were alwayes received into the Canon. Indeed there were the Elioniti, (called ſo, ſay ſome, from the Hebrew word, becauſe they were poor, and ſimple in underſtanding) Theſe with ſuch ſucceeding them in many opinions did reject all Paul's Epiſtles, not but that they thought they were made by him, only they rejected his Doctrine, becauſe they thought he was an adverſary to the Law, and contrary to Moſes.
This truth about the Canonical Authority of this Book, and the reſt in the Bible, is of very great concernment, not only becauſe of the weighty controverſies and diſputes both of old, and alate herein; but alſo becauſe of a practical conſideration. For though men do generally profeſs themſelves to be Chriſtians, and ſay, They acknowledge the holy Bible, as of Divine Authority, yet where is the man almoſt, that liveth, as if he did believe it to be a true Book? For doth any wicked man, that goeth on in his impenitent wayes, believe the Word of God to be true, that condemneth him, that forbids and threatens his wayes, that tels him aſſuredly, that if it be true, and the Word of God, without reformation, he will be as aſſuredly damned, as if he were in Hell already? Can a man then believe this to be Gods Word, and yet be ſo deſperately mad, as to live in a full contrariety to it? If therefore this very Epiſtle be received as the Word of God, that it's no Apocryphal or humane Invention, but Paul wrote it, as inſpired and directed by the Holy Ghoſt. How can ye, how dare ye reject the counſel and admonitions contained therein, both as you are a Church, and as you are particular perſons?
But to enlarge this Doctrine, conſider theſe things:
Firſt, That the meer prefixing of a name, though of ſome holy Authour, is The prefixing of the name of the Author, not a ſufficient argument of it ſelf to prove the Divine Authority of any book.not enough barely of it ſelf, to confirm the Divine Authority of the Scripture. For although indeed moſt of the Books both in the Old and New Teſtament, have their names prefixed, yet ſome of them have not, as of Judges: So in the New Teſtament, the Epiſtle to the Hebrews, hath not the name of its Authour: But theſe are few only in reſpect of thoſe, whoſe Authours are known. All the Prophets begin their Prophecies with their Names, and the Authority they have by God, that greater faith may be given to what they deliver. If then the Authour of ſome Books be not known, yet if theſe Books have all thoſe foreign, and marks, which other Books have, for their Canonical Authority, then they are to be received as the Word of God. Therefore (I ſay) a meer Inſcription of the Name, without other ſigns, is not enough: for there are falſe Gospels, that go under the name of Thomas and Barnabas; yea, there is a third Epiſtle ſaid to be of Paul to the Corinthians: and Paul's Epiſtles to Seneca, are mentioned by Auſtin and Hierom with ſome reſpect, though both Papiſts and Proteſtants reject them as Apocryphal. We muſt therefore beſides the Name, conſider thoſe other Arguments, which prove the Divine Authority of the Scripture, and ſee whether they be in it, or not. It doth appear that even in Paul's time there were ſome deceivers, who would counterfeit Letters, as if written by Paul, and ſet his Name thereunto, to get the more Authority. This he informeth the Theſſalonians of, 2 Theſſ. 2. 2. That they ſhould not be ſhaken in mind by word or letter, as from him, &c. You ſee there were ſome, that preached the inſtant approach of Chriſts coming; and they alledged Paul for it, Paul ſaid ſo, and Paul wrote ſo. Hence it is that to prevent ſuch miſtakes, he doth ſo often mention his own hand in writing, The ſalutation of me Paul with mine own hand, 1 Cor. 16. 21. Gal. 6. 11. Col. 4. 18. 2 Theſ. 3. 17. Phil. 1. 9. he put his own hand, as well as his own name to his Epiſtles.
Secondly, Conſider that Paul, and ſo all other Pen-men of the holy Scripture, The Pen-men of the Bible only the inſtruments uſed by God in an extraordinary way, not the authors of it.they were not the principal Authours, but inſtruments uſed by God, and that not in a general or common way. As when godly men make Sermons, or write Books, but in a peculiar, and extraordinary manner; So that there could not be any miſtake or errour. This is witneſſed by Paul, 2 Tim. 3. 16. All Scripture is foreign, given by inspiration. All Scripture] And although the Books of the Old Testament were it may be then only written, yet it holds by proportion, of all that ſhall afterwards be written. Peter alſo confirmeth this, 2 Pet. 1. 21. For the Propheſe came not of old time by the will of man, but holy men spake as they were moved by the Holy Ghost. The whole Word of God then, came not by mens inventions, neither was it any deſigne in them, to make ſuch a Canon or Rule for men to walk by; but they were inſpired by God both in the ſpeaking and writing of it, ſo that both for matter and words they were infallibly guided. And therefore, though Chryſoſtome, and others, do admit of ſome repugnancy in the holy Writers of the Bible, in matters of leſſe moment; and ſay, That this makes more to prove the Divine Authority of the Bible, becauſe hereby it doth appear, that they did not all conſpire and agree together; yet this is dangerous to hold ſo. For if they might erre in matters of Leſs moment, why not in greater? Beſides the Text ſaith foreign, All Scripture, that is, the whole Scripture in all the parts of it. So that the Bible it's Gods Book, it comes from him, he hath commanded it as a Rule, in which we muſt ſearch, and by which we are to order our lives. Oh then, with what reverence and reſpect ſhould we receive it! There we ſee the mind of God, the will of God, who would not think that there ſhould be nothing done in the Church of God, but what is according to the Bible, the Doctrine of the Bible, the Worſhip of the Bible, the good Order of the Bible. Yea, that there ſhould be nothing done in Nations, in Cities, in Towns, in Villages, in Families, but what the Bible commands. For that being the Word of God, all Laws, all humane Authority and Power, are to ſubmit to that. And certainly, this is an infinite mercy, That in all things neceſſary to ſalvation, we may know the will of God, what he would have us to do. It's not then Paul or Peter, but God himſelf whoſe Authority you deſpiſe, when you will not obey the commands in their writings; for they are but the Pen-men, or rather thoſe that did dictate it; for Paul had ſome others ſometimes to write his Epiſtles, as it's thought, Tertius wrote that to the Romans. Therefore becauſe he wrote that to the Galatians with his own hand, he takes notice of it, Gal. 6. 11. that thereby they might be the more earneſt againſt thoſe falſe teachers, that would bring in the Ceremonial Rites for Juſtification; yet though the Holy Ghoſt did thus inſpire and direct the holy Writers thereof, both for matter and words, that doth not hinder, but that it was in a ſutable way to their Gifts and Parts; Therefore there is a great difference between the Prophet Iſaiah's and Amos's Propheſies in reſpect of the ſtyle, and ſo of Luke and John.
Hence thirdly, Seeing the Scripture is thus inspired by God, and the Pen-men The Scripture being inſpired by God, we ſhould reſt ſatisfied in the ſtyle and method of it.were moved by him in the compoſing of it, this ſhould teach us to reſt ſatisfied in the ſtyle and method of it. For the ſtyle, becauſe it hath not the florid, and Rhetorical Ornaments, that humane Authours have, therefore ſome have diſdained it. Yea, how many had rather read ſome quaint Engliſh Books, or Poets, or Oratours, rather than that? Oh be aſhamed of that curioſicy and vanity of thine, if thou art not aſhamed to believe in a crucified God, in Chriſt, though born in a manger! Why of ſuch a Scripture that doth in a plain, but majesticall manner relate theſe things? They ſay, where mines of Gold are, there groweth little Graſs, and few Flowers. Thus where divine and holy matter is, affectation of words, and humane eloquence would be a diſparagement to it. The Scripture is in a ſtyle full of Efficacy and Majeſty ſutable to God, who ſpeaks it; and therefore the very Heathen could ſay, That Moſes wrote his Hiſtory like one that was of God. And for the Method alſo, that ſome are Hiſtorical, ſome Prophetical, ſome Moral; all this is from the Wiſdome of God. Therefore it's prophane arguing on Bellarmin's part, who ſaith, That if God had intended the Bible to be Rule of Matters in Faith, it would have been put into ſome other mould, like a Catechiſme, or ſome Body of Divinity. But what arrogancy is this, to preſcribe to the Spirit of God? And this may ſatisfie us in that Queſtion made by ſome, Why Paul did write thus in an Epistolary way? Why, it was by way of Epiſtles that he wrote, rather than in another manner? For although ſome give Reaſons, as, Becauſe it was the way of the greateſt, and moſt learned to anſwer to queſtions propounded by others. Hence we have the reſcripta, and responſa prudentium. Or, becauſe it's a more familiar way, and apter to beget love. Hence Gregory called the whole Bible, An Epistle ſent from the Omnipotent God to Mankind. Though (I ſay) theſe Reaſons be given, yet it's beſt to acquieſce in the Wiſdome of God.
Fourthly, Chriſtians ſhould not willingly enter into thoſe Diſputes, which The authority of the Scripture not to be queſtioned or diſputed of.are apt to be raiſed about the Authority of the Bible, and how we come to know they are the Books of God. Austin ſpake fully to this, when he acknowledged that God had taught him, that ſuch were not to be heard, who would ſay, Unde ſeis hos libros? &c. How do ye know theſe Books to be from the Holy Ghoſt, and that the Authours thereof were guided by him? For this is the firſt principle of Chriſtianity; We ceaſe to be Chriſtians, if we deny the Authority of them. So that as in all Arts, there are the prima principia, which are not to be queſtioned, and are indemonſtrable; So is the Scipture to Chriſtians. They are like the Sunne, that is viſible by its own light. And indeed it would be a vain attempt to undertake ſuch a proof to a Chriſtian; ſeeing nothing can be apprehended of greater Authority with him than the Scripture it ſelf. Therefore the people of God ſhould ſtop their ears againſt all ſuch Diſputes. For it was the Devils way of old to make Eve queſtion the truth of Gods Word. Yet
In the fifth place, Becauſe the importunity of Papiſts and Heretickes, yea Yet to arm our ſelves againſt the Devil, and all Hereticks, 'tis good to conſider, 1. That we have as good ground to believe the Scriptures were written by their acknowledged Pen-men, as that any humane works were made by their Authors.and ſometimes the Devil himſelf, who doth aſſault Gods own children; In this very point it is good to conſider theſe particulars:
Firſt, That we have as great a teſtimony to believe that the Books of the Scripture were written by thoſe holy men to whom they are aſcribed, as we have to believe any works were made by humane Authours. That Plato's works were made by Plato, that Tully's works were made by Tully; thus that Paul's Epiſtles were made by him: Yea, we have farre greater reaſon, for there were miracles wrought by moſt of thoſe, who wrote thoſe Books, which could not but confirm their Authority in writing; whereas Plato and Ariſtotle, theſe never wrought any miracles. Now then, if there were no more, this is ſomething, That there is not ſo much reaſon to doubt of theſe Books as made by ſuch men, then of any humane Authour that ever wrote. And as thou haſt no doubts there, ſo neither may any be made here. But
In the ſecond place, We muſt go higher, for this is but an Humane teſtimony, and ſo only begets an Humane Faith. They introduce Humanity 2. Hence it follows, that we muſt believe the matter therein to be of God.in ſtead of Chriſtianity, who affirm, We believe that there was ſuch an one as Jeſus of Nazareth, upon no higher motives, then that there was ſuch an one, as King Henry the Eighth. Therefore this principle once granted, as it muſt be, then it will neceſſarily follow, That we muſt receive the matter therein, as the word of God, and not of man. For this being their Writings, and they therein declaring, that they are ſent of God, and that their Doctrine is of Heaven, it muſt neceſſarily follow, That the ultimate motive of our Faith, is that Divine Revelation, and Authority appearing therein. So that if this be cleared in an humane way, that ſuch men there were once, and they wrote thoſe things; as the malicious adverſaries who wrote againſt them do confeſs, then they therein declaring of whom they come, and from whence inabled, we do no longer receive their works, as we do humane works, but as the word of God. Humane Faith may make way for a Divine Faith; but this Divine Faith cannot be ultimately reſolved into it. And if to this
In the next place, you adde, The wonderfull Doctrine informing us about 3. Hitherto we are to add the heavenly Doctrine and matter of the Scriptures; as alſo the conſent of all, and martyrdom of many Chriſtians and miracles, teſtifying the truth of them. 4. To theſe we are earneſtly to beg the aſſiſtance of the Spirit of God.God, and the way of reconciliation of a ſinner with him; as alſo the purity and holineſs of the promiſes, the excellency of the reward promiſed, and the terrible threatnings denounced: as alſo the fulfilling of predictions ſpoken of many years before; the miracles wrought to confirm it; the Univerſal Conſent of all Chriſtians in thoſe Books, except ſome doubt for a while about a few, which was afterwards quickly removed; as alſo the patient Martyrdom of many millions to teſtifie this truth. Theſe and other things may abundantly quell all thoſe Diſputes and atheiſtical reaſonings that may riſe in thy heart. But that theſe may perſwade thee, Thou art earneſtly to pray for the Spirit of God, which alone worketh a Divine Faith in us, in and through the Word, without which though all thoſe Arguments be ſpread before us, yet we remain Atheiſts or Scepticks.
Uſe. Is this Epiſtle then of Divine Authority? Is it not ſo much Paul, as God by Paul? Take heed then of rejecting any duty, or truth contained therein. Among other paſſages take notice of that, 2 Cor. 4. 15. He that is in Christ is a new creature; old things are paſſed away, all things are become new. If this be received as a Divine Truth, then what will become of you, who yet lie in your old luſts and ſinnes? Is this Gods Word? Oh tremble then, thou that haſt thy old rags upon thee! None is in Chriſt, but a new creature: Is not this place enough to convert the whole Congregation? Do ye need any more to caſt off all your former impieties? But how long ſhall we complain, Who believeth Gods word?