The Scripture Directory for Church Officers and People, Exposition 1 · Verse 5
Verſe 5. Who then is Paul? and who is Apollo?
THeſe words are an argument to prove, why they ſhould not ſet up any Teachers as the principal Head, but in all the parts and abilities of the Miniſtery ſtill to look up to Chriſt. And the Argument is to this effect, Thoſe that are inſtruments only, they muſt not be made principal agents; But even the moſt eminent Miniſters, ſuch as Paul and Apollo, are inſtruments onelyonly. Therefore
So that for opening the words, Conſider the condition, and the ſtate of the Miniſtery. It's an inſtrument, They are Miniſters, therefore of neceſſity to be uſed; God that might work converſion without it, hath yet appointed this inſtrument the Miniſtery. And yet
2. It's but a Miniſtery, not a principal.
Secondly, There is the effect attributed to this inſtrumental cauſe, viz. Faith, The Miniſters by which we believe.
Thirdly, Here is the diverſity of the gifts in the inſtruments, with the efficient cauſe, Even as the Lord gave to every man.
Laſtly, Conſider the manner of Paul's expreſſion, Who is Paul? and who is Apollo? This Rhetorical interrogation is ſpoken to take them off from inſtruments, and to look up to Chriſt. Now in this obſerve the modeſty and godly uprightneſs of Paul, though he himſelf be one of the men that is thus admired, yet he takes them off from himſelf, as well as others; he doth not take advantage of them by this their praiſe, and admiration of him. Obſerve
That faithfull Miniſters ſeek not to win or gain a people to themſelves;The end of faithfull Miniſters is not to win people to themſelves, but to Chriſt. but to Chriſt.
They preach not that their gifts and abilities may be exalted, but that the people might be brought out of their ſinnes to Chriſt. Admire their preaching, praiſe their Doctrine never ſo much; yet if thou art in thy luſts ſtill, if thy life be not reformed from thy impieties, they have no true joy concerning thee. See how excellently Paul expreſſeth this, 2 Cor. 11.2. I have eſpouſed you to one huſband, that I may preſent you a chaſt Virgin to Chriſt. He doth not eſpouſe the people to himſelf, but to Chriſt; he wooeth and entreateth them for Chriſt: it is not your good to us, but your obedience unto Chriſt, that we aime at. Thus John Baptiſt calls himſelf the friend of the Bridegroom, Joh. 3.29. which is the duty of every Miniſter; the friend of the Bridegroom, which ſtandeth and heareth, rejoyceth greatly becauſe of the Bridegrooms voice. It's an alluſion to the cuſtome in thoſe dayes; the Bridegroom he had his friend and ſpokeſman to bring him into the Brides preſence, and he heard their conference; if there were a willing agreement between them concluded, then the friend rejoyced greatly. Thus it was with John, and alſo with every Miniſter: We are Chriſts ſpokeſmen, we wooe you, we entreat you, we bring you and Chriſt together every Sabbath day. Now if any ſoul will receive him, and be married to him, forſaking his former luſts, and all by-paſt ſinnes, then is the friend of the Bridegrooms joy greatly fullfilled; it would therefore be horrible unfaithfullneſs in us, if we ſhould do as Sampſon's friend did to him, who got Sampſon's wife for himſelf.
To open this Doctrine, Conſider in the general,A twofold end of Preaching the Word. There may be a twofold end of preaching the Word of God; Either a corrupt, ſinfull end, or a gracious, godly, plain, and upright end. The Apoſtle ſpeaks of many falſe Teachers that did corrupt the Word, to pleaſe men, 2 Cor. 2.17. and they ſought their own glory,A corrupt end. their own advantages, they did not deſire to make them Chriſts Diſciples, but their own, they intended their own greatneſs, their own profit by them, Gal. 6.13. Some falſe teachers, they perſwaded men to be circumciſed, that they might glory in their Diſciples fleſh, id eſt, That they might boaſt we have ſuch and ſuch followers, that will preſently embrace our doctrine, receive our commands, and ſuch a Miniſtery hath alwayes crept in the Church; for either they have aimed at external greatneſs, or elſe to propagate ſome falſe doctrines; and either of theſe wayes; the people were not taught to come to Chriſt, they were not brought to receive him as their Lord, but to reſt on them, as Teachers.A good end. Now ſee how Paul doth wonderfully diſclaim all ſuch corrupt preaching, 1 Theſ. 2.3. Our exhortation was not of deceit, nor of uncleanneſs, or guil: We did not pleaſe men, we ſought not flattering words, we did not uſe the cloak of covetouſneſs, he did not under fair pretences rob them of their eſtates, as the Phariſees under pretence devoured widows houſes made of long prayers. O what a pure and excellent frame of heart was this, to diſclaim all ſuch baſe and corrupt ends! and ſee how Paul to theſe Corinthians 2 Cor. 1.12. comforts himſelf with this teſtimony, That in ſimplicity and godly ſincerity, not with fleſhly wiſdome, he had behaved himſelf. Oh this is a precious cordial, when under all the cenſures, reproaches, and uncharitableneſs of the world to the Miniſtery, Miniſters can upon good grounds comfort themſelves, that they have walked in all godly ſincerity, endeavouring the ſalvation of mens ſoules, and with tender bowels mourning for thoſe that go aſtray, rejoycing to ſee any perſon or families owning Chriſt, ſetting up his wayes and Ordinances.
Now this point will be profitable for you the hearers, as well as the Preachers in the diſcovery of it.Characters of that Miniſtry that ſeeks not you to applaud them, but to bring you to Chriſt. And we will firſt give you ſure Characters of that Miniſtery, which would bring you not to applaud them, but to give up your ſelves to Chriſt.
Firſt, They that are ſo, do rejoyce in the grace and progreſs thereof in their people, though they ſhould not eſteem, nor highly prize them. Oh this is a good ſign! Though thou doſt not applaud, or admire them, yet if they ſee thee walk in the wayes of godlineſs, and mortifie ſinne, they are glad of it, and praiſe God for it: this proveth plainly it's not themſelves they aime at Thus Paul, 2 Cor. 13.7. I pray God that ye do no evil, not that we ſhould appear approved, but that ye ſhould do that which is honeſt. Paul earneſtly prayeth, that they might not do any evil, eſpecially ſuch groſſe evils as ſhould deſerve his cenſure, not that he might be approved, he cared not for that, let them think what they will, and ſay what they will, if they keep from evil, he ſhall heartily be glad of it. To theſe very Corinthians alſo ſee what he ſaith, 1 Cor. 4.8, 9, 10. We are fooles for Chriſts ſake, but ye are wiſe: Ye are honourable, but we are deſpiſed: Ye have reigned as Kings without us, and I would to God ye did reign. The Apoſtles meaning is, That they thought themſelves ſtrong, and rich in all grace, they deſpiſed Paul for his afflictions, and contempt the world poured upon him. Oh ſaith Paul, this troubleth not me, I would ye did reign, I wiſh it were indeed ſo well with you as you think, and then for my part, I could be content with all the ſcorn and reproach I have in the world! Oh then when a Miniſtery is ſtill praying for, deſiring, and preſſing men to the reformation of their lives, and for all their reproaches, uncharitable judgements, he matters them not, if he could ſee them forſake ſinne, walk holily, obey the Lawes of Chriſt, let them account him a reprobate, the droſſe of men, any thing he careth not.
Secondly, Then the Miniſtry ſeeks to bring men to Chriſt, and not themſelves, when they are faithfull, and bold to reprove men for their ſinnes. They do not ſeek to humour, or to pleaſe any men. Flattery is a debaſing ſinne in any, but in a Miniſter it's a kind of Sacriledge. Now thoſe places I mentioned, ſhew how Paul did abhorre ſuch a way, We uſe not flattering words, we came not in deceit. And Gal. 1. he ſaith, If he ſhould pleaſe men, viz. in their corruptions, in their luſts, He could not be the ſervant of Chriſt. But the falſe Teachers, that ſet up themſelves, and not Chriſt, They came with enticing words, they ſought to pleaſe. And thus the corrupt Teachers in the Old Teſtament, they did daub with untempered mortar, Ezek. 22.28. They preached peace, peace, to ſuch as went on in their wicked wayes; and by this meanes the Prieſts did beare rule over them. There cannot be a ſurer ſigne of Miniſters ſeeking themſelves, and not Chriſt, then when they will let every man alone in his way, not reprove them for their impieties and wickedneſſe. Alas, if he did intreat for Chriſt, if he came upon Chriſts buſineſſe, he would finde the Word of God, like fire burning in his bones, and he could not hold his peace. And this ſhould exceedingly convince people, to take all ſharp reproofs kindly. If we preſſe hard againſt any ſinne, thou liveſt in; for if we did regard our ſelves, we ſhould have more love in applying our ſelves to humour you, to encourage you, to do every thing for you, you deſire. But now, becauſe we come for God, and it's his Glory and Honour we are to propound, we dare not be ſo unfaithfull, as to conceale his anger againſt ſuch ſinnes. Oh, how ſhould this convince you! The Miniſter in this reproof, in rebuking of thoſe ſinnes, goeth againſt himſelf, he will be more hated, he will loſe by it, and yet will doe it, becauſe Chriſt commands him.
Thirdly, When a Miniſtry affects any new falſe waies, that cannot be juſtified by the Word, then it's a plain ſign he cometh for himſelf, and not for Chriſt. Chriſt himſelf would not arrogate, to come in his own Name, but in his Fathers. And, The Doctrine I preach, is not mine, but my Fathers, Joh. 7.16. Whatſoever. I hear of my Father, that I do, Joh. 8.28. Lo here, and wonder, Chriſt himſelf, though the Treaſure of wiſdom, yet coming as ſent by God the Father, doth therefore ſtill attribute all his Doctrine to the Father. Now, if Chriſt do thus, ſhall any Miniſter, who pretends he cometh in Chriſts Name, teach any other Doctrine but Chriſts Doctrine; Declare any thing but what is warranted by the written Word of God? I have delivered unto you (ſaith Paul) that which I have alſo received, 1 Cor. 11. And, Timothy is to keep that which was committed to him, 2 Tim. 1.14. So then, this is as an Argument of a Miniſtry ſeeking it ſelf, when it affecteth to broach new Opinions, that have no ſound foundation in the Word of God. They are not in this, ſubordinate Teachers to Chriſt: They do not learn out of the Word, but they themſelves are the chief Maſters therein.
Fourthly, Then they bring their people to themſelves, and not to Chriſt, when they ſeek only great external pomp, or earthly advantages, and not the ſalvation of mens ſouls. In this, the Pope of Rome, and the Roman Clergy have been induſtrious. How much craft? What artifice hath been uſed from age to age, to bring the Church of Rome to that temporal greatneſs it is come unto? They have commended ignorance; been indulgent to men in luſts; fomented diſcord between Princes; raiſed up Civil Warres, where they could ſend their Incendiaries; forge lies about Conſtantines Donation; and many ſuch things. And all hath been to make themſelves great. But ſaith the Apoſtle in the name of godly Miniſters, We ſeek not yours, but you, 2 Cor. 12.14. The Apoſtle doth (indeed) urge it in ſeverall places, That thoſe, who ſow ſpiritual things, ſhould reap carnal; yea, and be accounted worthy of double honour. But yet the principal and chief aim, muſt be the uniting of the people to Chriſt, and cauſing them to give up their Names to him.
Laſtly, Then doth the Ministry labour to bring to Chriſt, and not to themſelves, when they do not affect a tyranny, or dominion over the Faith and Conſciences of men. Thus the Apoſtle, Not having dominion over your Faith, 2 Cor. 1. ult. And Peter, Not lording it over Gods heritage, 1 Pet. 5.3. And that is eſpecially done, when they are unwilling, the things they preach, ſhould be tried by the Word. The Bereans are commended for trying Paul's Doctrine by the Scriptures, Act. 17.10. They are to compoſe thoſe duties together, to try all things, and yet to obey and ſubmit to their Guides.
Now the Grounds, Why a faithfull Miniſtry doth thus? Is,
Firſt, From their Calling and Condition; They are ſervants unto Chriſt. Reaſons why a faithfull Miniſtry doth thus.They are Embaſſadours, and ſo act not in their own name. The ſervant in the Parable, that was commanded to traffique till his Maſter came, did not gain for himſelf, but his Maſter. Yea, as they are ſervants to Chriſt, ſo in ſome ſenſe, ſervants to the Church alſo. All are yours, whether Paul or Apollo. And, We preach our ſelves your ſervants for Jeſus Chriſt, 2 Cor. 4.5. They are not ſervants in this, as if they had their power from the Church, or did act in the Churches name, no: they act only in Chriſts Name. And, the Holy Ghoſt ſets them Overſeers, Act. 25. But they are Servants to the Church, becauſe all their Parts and Abilities are finaliter, for the Uſe and Benefit of the Church. Seeing then, they are Servants, they may not take the glory and honour to themſelves.
Secondly, As they dare not ſeek themſelves, but Chriſt, ſo if the people ſhould ſet them up inſtead of Chriſt, they dare not own it. Let no man think of us (ſaith Paul) above what he ought to do. When the Lyconians would have given Divine worſhip to the Apoſtles, they rent their cloathes, and were grieved at their blaſphemy.
Ʋſe 1. How well pleaſing it is to God, that the Miniſters ſhould walk in all ſimplicity and plainneſs of ſpirit. Many Officers in the Church, have thought by carnal policy, and crafty deſignes, to have advanced themſelves; but nothing is ſo well-pleaſing to him, as for us to abound in all humility, ſelf-denyal, and publique affections to mens ſouls. If you conſider the rage of the Devil, and the malice of wicked men, you would wonder, how God hath preſerved a Miniſtry in all Ages. But as the Ark was not preſerved in the water, as Ships are by the skill of the Pilote, and other helps, but by Gods goodneſs: So it is with the Miniſtry and Government of the Church.
Ʋſe 2. Of Exhortation to you the people. Hath the Miniſtry been uſefull to bring you effectually to Chriſt himſelf? This is that Paul deſired. You may hear much, you may pray much, you may be much affected with the matter preached, and yet all this while not cloſe with Chriſt; to receive him as a Saviour, and to obey him as a Lord. A woman may have many Letters and Tokens of love from him whom ſhe loveth, and be much affected to him, yet not married to him, nor enjoy him as her Husband: And ſo, thou maiſt have ſome affections and good deſires, but thou art not yet united to Chriſt. The work of the Miniſtry is not done, till we can leave you in the arms of Chriſt: Till we have prepared the way for Chriſt to lodg in your fouls.
Who then is Paul, and who is Apollo, but Miniſters by whom ye believed?
The former part of this Text hath been conſidered, viz. Paul's modeſty and ſincerity in gaining people to Chriſt, and not to himſelf. Now let's conſider in what order, or rank of Cauſes the Apoſtle puts the Officers of the Church; and that is, in the Inſtrumental Cauſes. Wherein you may Obſerve, the Effect, viz. Faith. 2. The Manner of working it, it is by Miniſtery. They are not principal Agents. They are Miniſters by whom you believed. The Greek word is, foreign, Deacons: And this is ſometimes uſed for a ſpecial Office in the Church, for thoſe who had the care of the poor. Thus the Elder and the Deacon, are ſometimes uſed for the ſetled Officers in the Church: but in this place and many others, the word is uſed largely for any Miniſtry or ſervice: And ſo the Apoſtles, and Elders, and Paſtours, may be called Deacons in this large ſenſe: viz. Such who by their labours and pains, ſerve the Church and its good. Obſerve, that this word foreign, as almoſt all the reſt of the Greek words that denote the duty and quality of Church-Officers, ſignifie no dignity or honour, but care, diligence, and all ſolicitude. Thus the moſt glorious creatures have Names, ſignifying their Miniſtry and ſervice. The Hebrew word for the Sun, comes from a root that ſignifieth to ſerve; as alſo, for an Angel to be ſent by way of miniſtration. So the ſimple word foreign, Heſychius makes to ſignify, to make haſte, to runne to the markes end; alſo as a man by this much ſtriving ſtirreth up duſt (foreign is duſt) like that of Virgil:
Pulverulenta fugâ Rutuli dant ſigna per agros.
So that the word in its native ſignification, denoteth that earneſt labour, and ſtriving, which men that runne to ſome mark uſually make, by ſtirring up ſo much duſt, that doth even obnubilate the aire; and from this it doth metaphorically ſignify, that labour, pains; yea, agony, and ſtriving, which the Miniſters of God ought to have in their work: As Paul expreſſed it; I have fought a good fight, I have finiſhed my courſe, 2 Tim. 4.7. Thus the word is opened, and it doth (as we told you) denote the quality and condition of the Officers of the Church, in reſpect of their Auditours. They are Miniſters, Inſtruments by which God works Faith in the Hearers.
Doct. That the Miniſtery in Gods Church is the Meanes and Inſtrumental Cauſe, The Miniſtry is the appointed means to work Faith and all other Graces in the Hearers.he hath appointed to work Faith and all other Graces in the Hearers.
This Point hath its good uſe, for this will teach you what you ſhould expect, pray, and hope for by the Miniſtry. How doth it beget and increaſe Faith in thee? How doth it waſh thee, and make thee clean?
But let us be more particular. And
1. We ſhall ſhew you how it's not an Inſtrumental Cauſe. And
2▪ How it is. Only take Rom. 10.14. for an eminent place to confirm this Truth; where obſerve the excellent Gradation Paul makes:How it is not an Inſtrumental Cauſe. None can call upon God, or pray, without Faith; and none can believe, unleſs they hear; and none can hear, unleſs they have a Preacher; and none can be a preacher, unleſs he be ſent. See what a dependence here is, and how ſtrong a place it is to prove the neceſſity of the Miniſtry. This premiſed, we go to the method propoſed.
Firſt, When we ſay, it's the inſtituted meanes, or Inſtrumental Cauſe, it's not to be underſtood, as if the Miniſtry or Peaching of the Word, by any inward natural power of it ſelf, can work grace in the hearts of the Hearers; no: Experience witneſſeth, that after ten thouſand Sermons, men remain as ignorant, and as bruitiſh as before. The words reach only to the ear, but they make no forcible impreſſion upon the ſoul. So then, the Miniſtry doth not beget grace, as the fire burneth, or the hatchet cutteth; which are Inſtruments that work by their own inward diſpotion and power to pruduce their effects. This is good to obſerve, that ſo ſtill our hearts and prayers may be up to God, who works in and by the Miniſtry.
Secondly, Becauſe it's not a natural Cauſe; therefore it doth not alſo work neceſſarily theſe Divine Effects in every ſubject, but where and when God is pleaſed to apply it. The Sunne ſhineth every where, upon one thing as well as another: The fire burneth alwaies every where, in one place as well as another. But the Miniſtry doth not ſo, that is ſucceſsfull in one place and not in another: That works upon one Congregation, and not upon another. And herein Gods wiſdom makes a wonderfull difference. The moſt unlikely; the moſt indiſpoſed many times find the Miniſtry inlivening and quickning of them, when others are blinded and hardned. So, that though we ſhould have the Miniſtry of Angels, and of the moſt eminent men that ever lived, ſtill we muſt take heed, that by our unthanfulneſs, negligence, prophaneneſs, we do not provoke God to withdraw his power and preſence in the Miniſtry. For if it be ſo (as it is to be feared it is ſo to too many people) then the Miniſtry is but a ſhadow; or if a body, a body without a ſoul: It's but a dead letter: Yea, not only the Law, but the Goſpel and all preaching is but the miniſtration of death, and condemnation, when without Gods Spirit and power. As Elias ſervant, though he had his Maſters ſtaff, yet that could do no good, to raiſe the dead Child, till Eliah came himſelf. Oh, then ſay, Lord, be thou in their Sermons; in their Miniſtry!
How it is a Cauſe.In the next place, let us ſhew how it's a Cauſe or Inſtituted Meanes? And that is thus.
Firſt, God hath appointed the conſtant and diligent uſe of this in the Church, and the peoples conſtant and diligent attending on it. 2 Tim. 4.2. Preach the word in ſeaſon, and out of ſeaſon. That ſignifieth the diligent diſpenſing of the Word. And then the people, they are commanded to be ſwift to hear, James 1.19. And, As new born babes, deſire the ſincere milk of the Word, 1 Pet. 2 2. So that God hath indiſpenſably commanded all people, of what degrees or rankes ſoever, To hear and depend upon the Miniſtry: To wait at the gates of wiſdome: To obey and ſubmit themſelves to ſuch guides, Heb. 13. Let no man think himſelf too great, or too wiſe and learned, or too holy and godly: Theſe are ſoul-deſtructive waies. For as it is a wo to us, if we preach not the Goſpel; ſo it muſt be a wo to you, if you hear it not. For the ſame command that commands the diligent diſpenſing of this Word of life, doth alſo command to the conſtant receiving of it. Thus you ſee God hath commanded it. It is not indifferent whether you will hear or no: He hath not given any exemption to any.
Secondly, As God hath thus commanded, ſo he hath alſo graciouſly promiſed to go along with it. So that the Word works by reaſon of the Promiſe. God ſpeaks a word of command to the Miniſtry; Let it pull down ſinne; Let it build up grace: And then, it prevaileth againſt all oppoſition. Thus, when Chriſt gave his Apoſtles Commiſſion to make Diſciples, and to preach to all men, he encourageth them with this; That he would be with them to the end of the world, Mat. 28.20. Thus in this Chapter, Paul plants, and Apollo watereth, but God giveth the increaſe. So then, God hath commanded this way, thoſe meanes: and hath promiſed to be powerfull in them. And therefore it's God that ſanctifieth: God that begetteth us: God that ſaveth by the Word. As you ſee the Husbandman, he prepareth the ground, he throweth in ſeed, but he cannot make it grow. In the Apoſtles time, and the firſt age of the Church, how wonderfull and admirable was the Word in propagating Faith? In converting men from their ſinne, and luſts? And all, becauſe God was mightily with them.
Thirdly, The Miniſtry is a meanes to beget Faith and Converſion, as it is accompanied with Arguments to convince the underſtanding and Conſciences of men, as alſo with Arguments of terrour, or joy to move the affections. For this you muſt know, that although the Miniſtry works not by any inward power, as natural Cauſes; yet it is very ſutable to work upon men, by propounding Arguments and Motives. And theſe being powerfully ſet home by God, make a wonderfull alteration, by conjunction of the judgment. So we may read of Paul, that he did by ſeverall Arguments, prove and demonſtrate that Jeſus was the Cſtriſt: So, that they could not gainſay him. Whereupon, they did either believe, or prove obſtinate oppoſers.
If you aske then, How comes the Miniſtry to be thus Inſtrumental? The Anſwer is,
By a potent and ſtrong conviction of the Conſcience, declaring Grounds out of the Scripture. So that the Miniſtry is called the Candleſtick which holds out the light. The Word (indeed) is a two-edged Sword, dividing into the inwards: But there muſt be an hand to weild and govern it. The word is an hammer, but there muſt be an arm to ſtrike it home. And certainly, it's a wonder of wonders, that people ſhould be led in ſuch captivity and ſlavery to their luſts, that though they ſit and hear, and are convinced, yet they believe not How often have we demonſtrated out of the Word, that thy luſts and diſſoluteneſs, are ſinnes? And how often at the ſame time doth thy conſcience joyne with the Word, that thou art convinced? It's thy caſe, and thou art the man, yet thou art obſtinate, and doſt not reforme: Doth not the Word bind thee up, take away all thy cavils, ſtop thy mouth, thou haſt nothing to ſay? yet thou wilt be wicked, becauſe thou wilt be; and ſo the Word is inſtrumental to beget grace, becauſe it worketh upon the affections by the Miniſtery: There are Arguments of fear and terrour on one ſide, there are Arguments of love, glory, and immortality on the other. Now if humane O…tours have been able to perſwade their Auditours, and Rhetorique hath made ſuch changes in mens minds, inſomuch that ſome Heathens made Hercules ſo famous for ſtrength, the god of eloquence, as if that were his his great might; what ſhall we ſay of the Arguments and power of Gods Word, which is above the hearts and conſciences of men? ſo that the Word workes faith and converſion, by convincing the judgement, and enflameing the affections
As it is meanes or inſtrumental in this manner;The Properties of this inſtrumental Cauſe. ſo there are theſe four Properties of this inſtrumental cauſe.
Firſt, The Miniſtery is the only ordinary way that God hath appointed, either for the beginnings or encreaſe of grace. For the beginnings, Thus Faith is ſaid to come by hearing, Rom. 10.17. And God hath begotten us by his Word, Jam. 1.18. And for the encreaſe, Eph. 4. You may there ſee it is for the compleating of us in a full ſtature in Chriſt. Thus as the ordinary way for a mans life is by outward food, and ſuſtenance; ſo the ordinary meanes of all ſpiritual life is by the Miniſtery of the Word. Indeed ſome propound particular caſes, as of Infants wh… cannot hear, or of deaf men, or of ſome perſons by unexpected calamities caſt where no Miniſtery is to be had; but we do not now ſpeak of extraordinary wayes, we know God did feed the Iſraelites with Manna from heaven, when they could have no ordinary food; but in Gods ordinary way, unleſs thou expect a miracle, the Miniſtery is the inſtrumental publique meanes. Indeed the godly example of others, and afflictions, theſe may much prepare the heart, but the Miniſtery that is the proper inſtrumental cauſe.
Secondly, Becauſe it's the ordinary meanes, therefore it's the neceſſary meanes to which all are tied. We cannot be without it; if a man enjoy it not, his ſoul becomes like a barren wilderneſs, yea like a noiſome dunghill. Hence the Miniſters are compared to thoſe ſervants, that diſtribute convenient bread to others. As a houſe or family cannot be without bread, ſo neither can the Church without the preaching of the Word. The Miniſtery is frequently compared to rain, the ſame word in its root for to rain and to teach, and the preaching of it, to the plentifull ſeaſonable ſhowers that came upon the parched ground; ſo that as … Land or Kingdome cannot ſubſiſt without the rain from heaven, ſo neither people without theſe meanes, Iſa. 5. When God commanded the clouds to rain no more upon his vineyard, his meaning was, he would take away the Paſtor, and the Teacher from them, and then woe be to that land.
Thirdly, This inſtituted means is very unlikely for ſuch glorious effects to a carnal…ie. Hereupon it's very deſpicable and contemptible to humane reaſon. The Apoſtle calls it the fooliſhneſs of preaching, 1 Cor. 1.21. not that it is ſo indeed, for …t' the wiſdome of God to ſalvation; but the Apoſtle calls it ſo according to the principles of humane wiſdome. For whether you do regard the matter or manner of preaching, it's both very unlikely ever to produce ſuch effects: The matter is high, paradoxal, incredible to fleſh and blood; The manner of delivering is plain, without the affected wiſdome of the world, without either miraculou… ſignes, or ſcientifical demonſtrations, either of which would much perſwade men.
Fourthly and laſtly, It's the perpetual invariable means God hath appointed to the worlds end. When the Miniſtery and Preaching ſhall ceaſe, then ſhall all this world with the things therein ceaſe: Thus Eph. 4. it's there ſaid to continue till Chriſts coming; and Paul's direction about the Miniſtery muſt be kept till the coming of Chriſt. The former diſpenſation is altered, he hath taken away Prieſts and Levites, the ſacrifices and Altars; but he will never take away Paſtors, and Teachers, and Sacraments, and theſe muſt abide as long as there is a Church on the world.
Ʋſe of Examination. It's the Miniſtery, this is the ordinary, neceſſary, appointed menans for faith, and other graces. Why then is it, that it hath not been ſo to thee? Oh it would be an heavy trouble to thee, thou wouldſt think God had ſome extraordinary jugement upon thee, if thou couldſt have no cloaths to warm, no food to nouriſh thee, no creature be that to thee, for which it is appointed. But behold a greater judgement then this, no Miniſtery doth convert thee, no Preaehing begets faith, or repentance in thee. In the Apoſtles times, What multitudes were converted by the Word? Yea in the firſt times of Reformation from Popery, How many did not only receive the truth in their minds, but grace in their hearts? they were not only converted from Popery, and ſuperſtition, but from prophaneſs and impiety? But now alas to whom is the power of God made known? Certainly the Word is the ſame, Gods arm is as ſtrong as ever; but men by their wilfull ignorance, by their unthankfulneſs, and rebelling againſt the light, have ſinned away the preſence and power of God from the Miniſtery, and then if God go not along with us, Alas what can we do! Oh that you who are hearers would deeply lay theſe things to heart! God ſaith his Word is an enlightning Word, a ſanctifying cleanſing Word: Why is it not ſo to thee? Why art thou no more reformed, then where there is no Preaching, no Miniſtery at all? The ſame curſing, ſwearing; the ſame luſts, pride, covetouſneſs, and ignorance. Is not all this, becauſe God doth not appear in his own Ordinances? Oh men without hope, How deſperate is ſuch mens condition! for if the Miniſtery cure thee not, what will cure thee? Woe be to thee, if the Word that is ſo effectual and operative to others, be not alſo to thee
Who is Paul? and who is Apollo? but Miniſters by whom ye believed, even as the Lord gave every man.
The third thing in order to be diſcuſt, is the noble Effect, whereof the Miniſtry is ſaid to be an Inſtrumental Cauſe, viz. Ye believed. Faith is one of the moſt eminent Common-places in Divinity. It's the Sanctum Sanctorum in this ſpiritual building. Its the fat in that ſpiritual Sacrifice we offer to God. And becauſe of the ſpiritual, and moſt ſublime nature of it, it is leaſt underſtood by the natural man.
I ſhall not at this time handle all the main particulars about it, becauſe the holy Ghoſt intends it not in this place. OnelyOnly take notice, that in ſtead of all the work of grace, repenting, reforming, he nameth believing, becauſe this is Initial and Introductory to all the reſt. The word Faith, or Believing, is of a very large and fruitfull ſignification; but it's impertinent, at this time, to trouble you with it. Obſerve,
Obſerv. Of Faith.That Faith is the great and eminent grace, which God by the Ministry works, in ſome hearers.
Thus upon Chriſt and the Apoſtles preaching, ſtill this is recorded, And many believed: Inſomuch that Faith is ſaid to come by hearing, Rom. 10.17. The Scripture indeed ſometimes ſpeaks of faith, as prerequiſite to make the Word profitable, Who hath believed our report? And the Word profited them not, becauſe it was not mixed with faith, Heb. 4.6. Here we ſee unbelief doth obſtruct and hinder the ſavoury effect of the Goſpel, But that is finally in thoſe that p…riſh, but in thoſe that ſhall be ſaved, God in his due time will by the Word preached work faith, viz. enlighten their minds, and open their hearts to entertain it.
To open this Doctrine, Let us conſider the Nature of Faith, The nature of faith. It conſiſts in three Acts. 1. Knowledge.and that is uſually ſaid to conſiſt in three acts; whether they be all eſſential, or ſome only, I ſhall not here determine.
The firſt is, Knowledge and underſtanding. This is eternal life, to know thee, and Jeſus Chriſt whom thou haſt ſent, John. 17.3. Yea, it's a ſtrong and powerfull conviction of the mind. Hence it's called, The ſubſtance and evidence of things, Heb. 11.1. Believing in the ſoul is compared to the corporal ſeeing of the body. To ſay a blind faith, is as great a contradiction, as to ſay, a dark Sunne, or a cold fire. If it be faith, it doth ſee the ground of its belief. Indeed faith cannot comprehend the matter we believe, the Doctrine of the Trinity, the Incarnation of Chriſt, are like the dazelling Sunne to our Bats-eyes; but though faith cannot comprehend the matter believed, yet it knoweth the ground why it doth believe, in thoſe places of Scripture, and the teſtimony of Gods Word, which ſaith, It is thus and thus. Oh then! How farre are many from being believers? For ignorance covers their ſouls, as darkneſſe did the Chaos at the firſt. The very principles of Religion, the total ignorance whereof doth damn a man, yet is like a veil upon moſt mens eyes. Oh then conſider that knowledge and underſtanding is the neceſſary way to let in faith, or rather is a beginning and part of it! If thou hadſt loſt thy eyes, or wert ſmitten with corporal blindneſſe; How much would it affect thee? But now thou haſt unbelief, and ſpiritual blindneſſe, yet it doth not break thy heart. Say no more, thou believeſt in Chriſt, thou believeſt in God, if thou knoweſt not what Chriſt and God is. Though ignorant people are full of their devotion, yet becauſe it's without knowledge and faith, it's as abominable as a Sacrifice without eyes.
Secondly, But knowledge is not all; How many Atheiſts are there,2. Aſſent. that know much, and underſtand the points of Religion, yet believe not? Therefore the ſecond Act of Faith is to Aſſent, to give credit to them, as true; and this indeed we mean, and Scripture alſo means this moſt commonly, when it ſpeaks of believing the Word of God, that is giving a firm and ſure aſſent to it, as true. Hence that expreſſion, Faith is the ſubſtance, Heb. 11.1. that is, by faith we make thoſe things that are future really ſubſiſt, as it were in our ſouls, as if preſent: Thus Faith makes Heaven and Hell preſent. The Apoſtle excellently deſcribes it, They behold not the things temporal, or ſeen, but the things eternal, which are not ſeen, 2 Cor. 4 18. Thus Moſes is ſaid, to have an earneſt eye of faith fixed upon the reward, and that is an act of faith, Heb. 11.26. And in this reſpect moſt fail; They do not firmly aſſent to the Doctrine of Gods Omniſciency, of a Day of Judgement, of giving an account of every evil word. Did they believe theſe things, as the Word of God, which cannot deceive, which cannot be falſe, how dared they live in ſuch profeſſed impieties? But the fool hath ſaid in his heart, there is no God, Pſal. 14.1. No Judgement, no Heaven, no Hell. If an humane faith can ſet men ſo much on work, when yet all men are lyars, what ſhall not a divine faith do?
Thirdly, That which is the compleat and formal act of faith, 3. A reſting on Chriſt.is a reſting on Chriſt, a receiving of him, a coming to him. Hence are thoſe emphatical expreſſions, which are in no humane Authours, foreign, To believe in God, in Chriſt; and this act of faith, is expreſſed by words of reſting, rolling the ſoul, waiting, and expecting, by receiving, imbracing. A godly man is called a member of Chriſt, and faith is the ligament, and that which uniteth: a branch in the Olive-tree, faith is that whereby we receive fatneſſe of it. So that the power and life of faith lieth in this, that it gives up the ſoul to Chriſt, and receiveth Chriſt in the ſoul; hereby it is ſaid, Chriſt dwels in our hearts by faith, Epheſ. 3.17. And this act is only in the godly. This is the difference from all hypocrites, they are ſaid to believe, they know, they give credit to many things; and this works ſome ſlighty affections, but they are not united to Chriſt; they cleave not to him, ſo as to to be made one with him; They receive him not both as a Mediatour, and as an Head, to whom they will conform, and live as Members anſwerable to ſuch an Head. This then is the marrow, and the ſoul of faith, when a man ſo knoweth, ſo aſſents, as thereby he is incorporated into Chriſt, receiving of his virtue and influence; ſo that all is Chriſt (as it were) I no longer live, but Chriſt in me; and the life, I live, is by faith in Chriſt, ſaith Paul, Gal. 2.20.
Now this faith thus deſcribed hath glorious Effects, and alſo many Properties, we will ſelect ſome of many. As
The Effects of faith ad intra.Firſt, The noble effect of Faith, ad intra, is to receive the righteouſneſſe of Chriſt, and thereby to make it ours; by which means faith is ſo often ſaid to juſtifie, and we are juſtified by faith; And Paul did ſo exceedingly deſire to be found, not in his own righteouſneſſe, but by that of faith in Chriſt, Phil. 3.9. This is the hand to put on thoſe glorious Robes to cover our nakedneſſe. This is the eye by which we look upon that exalted Serpent to be healed. It's not repenting, ſorrowing, reforming, no nor martyrdom it ſelf, that hath this honour, which faith hath; neither is this for any dignity, or worth of faith, but becauſe it's an inſtrument to receive the righteouſneſſe of Chriſt, which no other grace can be. So that as the child new born, preſently moves it lips and mouth for the breſt, to be ſucking there: So the new born ſpiritual Infant immediately goeth out of its own works, it's own righteouſneſſe, and deſireth to be found in Chriſt onelyonly. This way of believing is very paradoxal, and hidden to a guilty conſcience; Cain did not know it, Judas was not acquainted with it, and thereupon eternally periſhed.
A ſecond Effect of Faith ad intra, is to receive virtue and power from Chriſt, to ſubdue our corruptions, to conquer our ſinnes; ſo that faith is the inſtrument of Sanctification, as well as Juſtification. Thus we are Members, and Chriſt is the Head; branches, and he the Vine; and as theſe are nouriſhed and enlivened, bringing forth fruit, by having ſap and virtue from the head or tree; ſo are we ſupplied with virtue and efficacy for all imperfections by faith from Chriſt. In ſo much that the excellent ready way to conquer any ſinne, to ſubdue any paſſion, or unruly affections, is by Faith to apply Chriſt to the ſoul. If the branch would flouriſh, it muſt not depart from the tree, but ſtill be ingraffed cloſer to receive power; and thus thy way to overcome any noiſome temptation, is not to keep off from Chriſt, to be diſcouraged by unbelief; but the more ſenſible thou art of thy weakneſſe and infirmities, to lay the faſter hold on Chriſt. But oh how hard is it, ere many of the children of God come to learn this good way! They lie diſcouraged in their combate and conflict with ſinne; they are aſhamed of their hypocriſie, their guile. Oh they are ſo unworthy, and ſo wretched, that they dare not come neer Chriſt, and this hinders them! Even as Peter out of a prepoſterous humility, would not let Chriſt waſh his feet; but (ſaith Chriſt) If I waſh thee not, thou ſhalt have no part in me, John 13.8. And then Peter ſaith, Not my feet, but my whole body alſo. Oh when thou comeſt to know how acceptable it is to God, and how comfortable to thy own ſelf! In the midſt of all weakneſſes and failings, ſtill to catch hold on Chriſt, then thou wilt be inamoured with it, ſaying, How fooliſh and ignorant have I been? Even like a beaſt, and an enemy to my own good. Therefore if thou art at any time overtaken with a ſinne, caſt not away thy faith alſo; That is, as if a ſouldier, becauſe he hath received a blow, ſhould throw away his weapon, by which he might offend his enemy. If by thy doubts and diffidence, thou art kept off from Chriſt, how canſt thou ever get power againſt ſinne?
But let us come to the Effects ad extra: For all ſay, they believe;Ad extra. all are confident in Chriſt for their ſalvation; there is no man, though prophane and abominable, but he ſaith, he believeth in Chriſt with all his heart. Therefore there are Effects of faith ad extra, in the outward man, from which this Faith can never be ſeparated, no more than heat from fire, or light from the Sunne. As
Firſt, It purifieth a man inwardly and outwardly from all filthineſs. He that truly believeth, he cleanſeth himſelf from all filthineſs of fleſh and Spirit: Having theſe promiſes, let us cleanſe our ſelves, 2 Cor. 7.1. and we have not them to make uſe of, but by ſaith; eſpecially that is to our purpoſe, Act. 15.9. Purifying their hearts by Faith, which is ſeen in a great manner, by cleanſing away that droſs, that mudde which is in every mans heart; every mans heart is a filthy poiſoned, noiſome fountain, and faith cleanſeth it, purifieth it. Thus John alſo, He that hath this hope, which is a neceſſary companion of faith, purifieth himſelf even as God is pure, 1 Joh. 3.3. Come then thou who ſpeakeſt of thy faith: What is thy heart, thy life, are they clean? Thy heart men cannot enter into, that may be a cage of unclean birds, that may be a den of thieves; their pride, covetouſneſs, uncleanneſs may lodge, and none in the world condemne thee for it; but Faith would quickly diſpoſſeſs theſe, and make it clean for Chriſt to dwell in. And then thy life, How pure is that? Doſt thou talk of believing in Chriſt, when thou hateſt purity, makes a ſcoff and a taunt at it? I tell thee, if thou didſt believe, thou wouldſt be pure and ſtrict alſo. As Saul that went with no good will to the Prophets, when he came to them, the Spirit of God ſell on him, and he propheſied alſo. Thus thou that art a malicious enemy, a prophane ſcoffer at purity and holineſs, ſhould the Spirit of God once fall upon thee, thou wouldſt become pure and ſtrict alſo. Know then, a man can no more carry faith in his heart, and this not reforme his life; then oyntment about him, and that not diſcover it ſelf.
Secondly, Where there is a true lively Faith, that will make a ſtout, though wiſe confeſſion of the truth, when God doth require it. Rom. 10.10. With the heart man believeth, with the mouth confeſſion is made to ſalvation; and the Apoſtle, We believe, therefore we ſpeak, 2 Cor. 4.13. Indeed there is a faith about ſome diſputable poin…s in Religion, that are not eſſential to ſalvation, that the Apoſtle bids a man have it to h…mſelf, Rom. 14. but for the main points, the owning, or not owning whereof, is the owning or not owning of Chriſt. Our Saviour ſpeaks terribly to the not confeſſion herein, He that ſhall not confeſſe me before men, though before a cro…ked and perverſe generation, him will not I confeſſe before my Father, nor the holy Angels, Mark 8.38.
Thirdly, Where faith is, there it will carry a man out to the ready performance of all obedience, juſtice, temperance, libera…ity, equity, and every good worke. The Apoſtle James, Jam 2. doth at large ſhew, That that man is but a vain man, and an hypocrite, one who couſens his own ſoul, that thinketh by faith to be ſaved, when this is not incarnated, and manifeſted in all godly converſation: Yea faith puts all graces on working, as Heb. 11. That ſeemeth to be the great wheel that ſets all others on going.
Laſtly, He that doth truly believe, is not diſcouraged from his duty, becauſe of any trouble or perſecution in the world. Chriſt prayed for Peter, That his faith might not fail him. No danger, no fears could have drawn him into ſinne, had faith been active. It was faith made Moſes chuſe reproaches and perſecutions, rather than the glory of Aegypt. A man that liveth by ſenſe, and by worldly advantages, he cannot but with the Chamelion turn into every colour of that object which is by him, becauſe worldly fear reigneth and ruleth in his heart; but Faith that overcomes the world. If it conquer Devils and Hell, much more the world. Yea, it makes a man rejoyce in tribulations.
Ʋſe of Examination. Hath the Miniſtry had this effect to make you believe? Oh, you will ſay, Who doubts of that! Are we Atheiſts? Do you make Pagans and Infidels of us? Conſider, there is a great difference between the Title, Name, and Profeſſion of a Believer, and the reall Efficacy of it. It's ſaid, Simon Magus believed, becauſe he outwardly profeſſed ſo, yet he was in the ſtate of gall and bitterneſs. It's ſaid, John 2. ult. That many believed, but Chriſt would not commit himſelf to them, becauſe he knew what is in man. Therefore, Do you really believe all that the Scripture ſaith? And, if ſo? How dareſt thou lie, ſwear, deal unjuſtly? No: you flatter your ſelves. The Faith of theſe things, would make you tremble; yea, roar out: Oh! What ſhall I do to eſcape this great wrath! Therefore ſet Faith more on work, from day to day: I am no Atheiſt; I am a Chriſtian; I believe a Day of Judgment: Why then live I thus?
But Miniſters by whom ye belived, even as the Lord gave to every man.
We are come to the laſt Particular obſerveable in this Verſe, and that is the Efficient Cauſe of this Miniſtry and Service in the Church, with the variety of the Gifts of thoſe that are employed therein: Even as the Lord gave to every man. This the Apoſtle addeth, ſtill to take off all from the Inſtruments, and give it to God. They are indeed Pipes to conveigh Gods grace, but they can no longer runne, then this Fountain fils them. They are indeed ſpiritual Trumpets, to give warning of Gods wrath approaching, but they cannot breathe forth any ſound, but what the mouth of the Lord doth firſt breathe into them. So that although the Church of God, in reſpect of the ſeveral Gifts God beſtoweth on her Officers, be like the Queens Daughter, cloathed all in needle and embroidered work; Even as the Kings Daughters were wont to go in parti-coloured cloathes; Yet all this Ornament and comelineſs, is put upon her by God alone. So that every Miniſter hath a peculiar Gift; yet ſo, as all comes from above, from God to him.
Of diverſity of Gifts in Miniſtry.Doct. That God hath given ſeveral Gifts and Abilities to the Miniſters of the Church, and thereby makes uſe of them all, for his glorious ends.
The Apoſtle doth in many places, delight to compare the Church to a mans body, where there are ſeveral parts, and every part hath its peculiar Office. There is the eye, the hand, the foot; and though all are not equally eminent, yet all are equally neceſſary. But 1 Cor. 12.4, 5. you may ſee this excellently deſcribed: I here are diverſities of Gifts, and of Adminiſtrations, but all from the ſame Spirit, the ſame Lord, and all is for the ſame end. The manifeſtation of the Spirit is to profit withall. Whatſoever Abilities and Gifts God hath given, they are not for vain oſtentation: They are not for humane applauſe, but for uſe to profit withall. Inſomuch, that if any man ſhould ſhould uſe his parts, his abilities, to propagate errour, or to ſtrengthen men in wickedneſs, they did greatly abuſe the good Gifts of God, and turn wholeſome meat into poyſon.
To open this Doctrine, you may conſider, That the Gifts of God to the Church, 1. The Office it ſelf is a Gift to the Church.are (as to our purpoſe) of two ſorts.
Sometimes the very Office and Function it ſelf is called a Gift. To be an Apoſtle; to be a Paſtour; to be a Teacher; is a Gift. Thus Epheſ. 3. Yea, Chriſts Aſcenſion. He gave Gifts to men. As Kings at their Coronations diſtribute large and plentifull gifts. And what are theſe Gifts? Apoſtles, Evangeliſts, Paſtours and Teachers. Thus the very Office is a Gift, and that a great one too: More then all temporal mercies, though the ungratefull world cannot think ſo. Thus, the Pſalmiſt ſpeaking of the Word of God, and the Miniſtry given to the Jews, he addeth; He hath not done ſo to every Nation, Pſal. 147.20. Alas, for temporal mercies he had, he gave them peace, quietneſs, and plenty; all aboundance; and filled them with good things: but this was nothing to the Miniſtry of the Word. And certainly, no plenty, no quietneſs, no abundance, is a mercy equall to the Goſpel. Therefore Amos threatned the famine of the Word, as more terrible then that of Bread, Amos 8.11. But when will ſwine prize a Pearl, or carnal men the things that are ſpiritual. But then
Secondly, The ſeveral Abilities, 2. Their ſeverall Abilities and various Parts that Officers in the Church have, while they diſcharge their Office.and various Parts that Officers in the Church have, while they diſcharge this Office. This we commonly call, ſuch a mans gifts: He hath a ſpecial gift in ſuch or ſuch a way. The Apoſtle ſpeaks of the Word of Doctrine, ſome men hath, viz. doctrinally to open the ſenſe of the Scripture, and ſolidly to confirm it. And another man hath the Word of exhortation, Rom. 12.8. His Ability is, in applying throughly and powerfully the Doctrine confirmed to the Conſcience of the Hearers. And both theſe are admirably neceſſary. This is to be a ſhining and burning light. Shining by Doctrine, and burning by Application. Thus ſome have more Eloquent Gifts, others more plain and ſolid. Eſay is full of Eloquence, and Amos is more plain. Auſtin ſaid, Qui dedit Petrum piſca…rem dedit Cyprianum Rhetorem. God hath called plain men, yet inabled by Gifts, to preach his Word; and he hath alſo called eloquent men. The Hen (though with an hoarſe voice) can cluck her Chickens together, as well as the Nightingale her young ones with a ſweet voice.
In the next place, This latter ſort of Gifts are of two ſorts: Either Extraordinary, 2. And theſe are of two ſorts: 1. Extraordinary.ſuch as the Spirit of God gave immediately, without any humane induſtry or labour. And thus in the Primitive Times of the Church, their Gifts were extraordinary: For though the Apoſtles were at firſt Tradeſmen and illiterate; yet ere they had a publique Commiſſion to preach to all the world, they had the Spirit of God extraordinarily deſcending on them in cloven Tongues: That as diverſity of Tongues did once deſtroy Babel, ſo this variety of Tongues, would deſtroy the Devils Kingdom. So that the gifts of Tongues, the gift of Interpretation, and many of thoſe things we read of, 1 Cor. 12. they were extraordinary: According to the Propheſie of Joel, Act. 2. That God would pour his Spirit on them, and their old men, and young men, ſhould ſee Viſions, and dream Dreames. Theſe were extraordinary. But becauſe ſuch extraordinary gifts were in the nature of Miracles to confirm the Apoſtles Doctrine, and their Miſſion from God, they now ceaſe.
Therefore in the ſecond place, there are Ordinary gifts; and they are ſuch, which by labour and ſtudy, and praying, we obtain at Gods hand. For even theſe ordinary abilities of learning, Parts, and gift of Doctrine, of Exhortation, they come by the bleſſing of God. And therefore, when God is angry, he blaſts men, and takes away their gifts from them. Now, theſe ordinary gifts, the Appoſtle ſuppoſeth, would be in Churches conſtituted after his departure: Therefore it's required of every Elder, he ſhould be apt to teach, 1 Tim. 3.2. Yea, thoſe that had extraordinary gifts, did make uſe of ſtudy, and labour▪ and diligent paines. Thus Paul exhorts Timothy, to give himſelf to reading, that his profiting may appear to all men, 1 Tim. 4.13, 15. Yea, Paul himſelf made uſe of his Parchments. So that thoſe Lamps which were inlighted by God himſelf, did yet need the continuall oyl of their labour and paines. And if this was true of thoſe extrordinary gifted perſons, how much more of ordinary? The Nurſe that feeds not, cannot long give milk; ſo neither the Miinſter that ſtudieth not.
Why all have not the ſame Gifts.Now in the next place, Conſider the Ends, Why all have not the ſame Gifts, but ſome one way, ſome another. And
Firſt, Hereby God doth declare his Wiſdome. His honour is magnified by theſe varieties. It argueth there is plenty and fulneſs of the Spirit with him. When God made the world, how many ſeveral Species and kinds of Creatures did he make, which no man can reckon up? And then, every individual in that Species, different by ſome individual Properties from one another. Every man hath a different face from another: Which variety of the creatures, doth wonderfully extoll the treaſure of his wiſdome. The Muſician ſheweth his skill, by his variety of Notes. When the Tabernacle was to be built, there was Aholiab, and Bezaliel, endowed with excellent wiſdome for that purpoſe. So that in this diverſity of Adminiſtrations, we may behold the wiſdome of God, and praiſe him much more in the Church Aſſemblies, then in beholding the creatures.
Secondly, God gives ſeveral Gifts, that ſo the meaneſt may not be deſpiſed, nor the greateſt puffed up: Becauſe they did not only all come from God, but they are in their harmony neceſſary. The foot is a neceſſary member as well as an eye, but the eye is more noble. So that where the meaneſt gifts are, if gifts, when faithfully and conſcionably imployed for the publique good, they are not to be contemned, becauſe Gods Gifts. And in this ſenſe, He that reproacheth the poor, reproacheth his Maker. Even as the leaſt creature in the world, is not without its proper uſe and office. And then, the greateſt gifts, they are but gifts, and therefore we muſt not arrogantly be puffed up with them. We muſt not take this wedge of gold, and make an Idol of it, and worſhip it. Great parts and gifts, have many times been great temptations, and brought great miſery: As Matthew Paris ſpeaks of one that having ſpent his time in his Lectures, to prove that Chriſt was God, and being greatly applauded for it, he cried out and ſaid; O Jeſus, thou art beholding to me for thy Divinity this day! (Or to that effect.) Whereupon immediately this great Doctor was ſtricken with ſuch ignorance and forgetfulneſs, that for ever after, he could not ſo much as ſay the Lords Prayer, but as a little Child ſaid it to him. Let thoſe then that have Parts, take heed they do not promote the Devils Kingdom thereby; and ſo at laſt be curſed by God. Ornari à te Diabolus quaerit, ſaid Auſtin to an Heathen, a great Scholar, whoſe Converſion he endeavoured. But
Thirdly, Gods main end of giving diverſity of Gifts, is, that ſo (if poſſible) men may be converted and healed. To one God gives Doctrine, to another the Word of Exhortation; and all is, that if one prevail not, the other may. Thus there are ſome, who are Sonnes of Thunder, others that are Sonnes of Conſolation, that ſo both the way of terrour, and the way of mildneſs may proſper. So that the diverſity of Gifts, is a great demonſtration of Gods willingneſs, that men ſhould repent and be healed. Our Saviour comparing John's Miniſtry and his together, Mat. 11.16, 17, 18. which ſeemed to differ exceedingly, makes this uſe of it: John came unto you in a ſtrict extraordinary way; he kept in the wilderneſs; he went in rough garments. And all this ridged way was to bring to repentance. The Sonne of man, he came eating and drinking, viz. in a more familiar and converſing way. And therefore he ſaith, it was like the Childrens play, We have piped to you, and you have not danced; mourned to you, and you have not wept. We have ſeveral waies treated with you; But behold! the wickedneſs of the people; they get good by neither. John that came that ridged way, they ſaid, he had a Devil; and Chriſt that came that loving way, they ſaid, he had a Devil. Alwaies, wicked and ungodly men, they will have ſome fault to find with the Miniſtry; either this it wants, or that it wants. And all this is from the Devil, who hardens them againſt it, to their own deſtruction. Therefore let there be what Miniſtry they will, thoſe that are left by God, will reject it againſt their ſouls good, objecting ſome defect or other.
But I will haſten to that particular matter which concerneth the Hearers. And
Firſt, Doth God make uſe of ſeverall Gifts for this end, to gain you; that if Boanerges do no good on you, Barnabas may? Then, How inexcuſable and unjuſtifiable will the wickedneſs of all thoſe men be, who though they have lived under ſeveral gifts, and heard variety of Sermons, yet are ſtill the ſame ignorant and prophane people that ever they were? Shouldſt thou ſend thy Child to all kind of Teachers, and yet none of them do any good to him, thou wouldſt conclude, the fault is in the Childs dulneſs and incapacity, not in the Maſters Art, or method? Shouldſt thou in a dangerous Diſeaſe go to all kind of Phyſicians, and yet ſtill no cure, thou wouldſt fear leaſt thou art incurable, thou wouldſt no longer blame the Phyſician? And is not this as palpable here? Thou haſt gone to many Sermons, heard the ſeveral gifts of Divine Teachers, yet thou art as ungodly, and as averſe to holineſs as ever. Oh, do no more blame this or that kind of preaching (if profitable) but thy own barren and corrupt heart! Thou wouldſt have been a weed, though planted in Paradiſe. Oh then, bethink your ſelves, and humble your ſelves, for unprofitableneſs under the means of grace! God (you hear) hath appointed all Officers in the Church, and diſtributed all gifts, only for your ſpiritual profit. And the Word, in the whole nature of it, is profitable either for Inſtruction, Reproof, or Correction, 2 Tim. 3.16. Now if profit, and only profit be intended by God, how wilt thou anſwer it at the laſt day, that haſt neither profited in knowledg or practiſe? In all earthly affairs, ſtill the queſtion is, Cuibono? What profit will this be? Why not at the end of every Sermon doſt thou not aske, How hath this profited me? Do I know more? Do I live more holily?
Now that miniſterial Gifts may be profitable to you, take theſe Rules.
Firſt, Lay aſide all prejudices and cavils, either againſt the Miniſtry, Rules or Helps to profit by the Miniſtry.or the matter, or the manner, when it is in an wholeſome and ſoul-ſaving way delivered. Hence commonly ariſeth all unprofitableneſs, that Hearers are prepoſſeſſed with carnal prejudices, and as a man troubled with a noiſe in his head. Thus he that hath diſtempered affections in him, he will alwaies find ſome Argument, why the Word doth no good to him. Conſider, Chriſt himſelf, in whom was the Treaſures of all Wiſdome; no man ſpake with ſuch Authority as he did; What wonderfull Miracles did he? And all thoſe Miracles were of good things only, either to heal the blind, or ſick, ſtill they were acts of Charity, as well as of power. And yet for all that, the Phariſees grew worſe rather than better, more envious and malicious, and ſo further off from repentance and grace: And why ſo? They were prepoſſeſſed with carnal prejudices; they had reſolved afore-hand to be the ſame men they were. And hereupon, Chriſt himſelf did convert very few in the time of his Miniſtry.
Secondly, He that would hear profitably, he muſt lay aſide all ſuperfluity of naughtineſs. He muſt not come doting upon, and engaged to his former luſts, for then he doth but mock God: as Jeremiah's Hearers came and told him, they would do whatſoever God ſhould diſcover by him to them, while they did hope, it would be what they deſired; viz. that they might go down into Aegypt: but when they ſaw that could not be, then they plainly and impudently told Jeremiah, They would not do what God bid them, Jer. 42. Thus thou pretendeſt by hearing and outward deportment, to do what God ſhall command thee, yet when thou comeſt to thy temptations, to thy luſts again, then thou wilt not obey, come then to hear, as one that finds ſinne a burden, thou art weary of it, thou wouldſt fain be freed from it. Oh thou wouldſt think it the greateſt mercy in the world to be freed from it: Now to ſuch an hearer God will make miniſterial gifts profitable.
Thirdly, Pray much unto God, and earneſtly look up unto him; For ſeeing they are but inſtruments, they do but plant and water, It's God that giveth the increaſe, then thou muſt lift up thy eyes and heart to him. And commonly the Miniſtry is ſucceſſefull unto thee, according as thou prayeſt, Be it unto thee as thou haſt prayed, ſaith God. And hence it is no wonder, if ſo few are either enlightned in mind, or reformed in life. For who is there that ſtriveth and wreſtleth with God in prayer for a bleſſing therein? That can ſay, Lord, rather let not my bread nouriſh me, my clouts warm me, my fields give their increaſe, than the Miniſtry not be ſpiritually helpfull unto me.
Fourthly, If thou wouldſt have the Word preached profitable to thee, hide it up in thy heart; be the clean beaſt that cheweth the end, meditate on theſe things. Thou thinkeſt all is done, when the Sermon is done, when the Sabbath is over; nay then thy work beginneth. The ſeed ſown in the ground many dayes and moneths, afterwards ſheweth it ſelf, and ſo ſhould the Miniſtry, the week, the monethmonth, the year after. Oh then, take heed of formality in hearing and hearing, and only hearing; for theſe things God will ſtrike thee with ſpiritual plagues, with a blind eye, an hard heart, that becauſe thou wouldſt not receive profit, God ſhall ſay, Never fruit grow on thee more; This a great part of Chriſtians is plunged into; they are damned with a natural confuſion, every day more diſliking, more diſreliſhing the things that belong to their eternal peace.