The Scripture Directory for Church Officers and People, Exposition 1 · Verse
1 COR. 1.12. And I of Chriſt?
THat I may finiſh Pauls reproof from that Text, 1 Cor. 3.4. concerning the Faction… and Diviſions at Corinth, I am neceſſitated to take in this Text, for here is a larger enumeration than in that place; for here is an addition of two perſons more, I am of Cephas, I am of Chriſt. By Cephas is meant Peter; and becauſe he was the Apoſtle of the Circumciſion, as Paul of the Gentiles, Happily ſome of the believers, who did too much cleave to thoſe legal Ceremonies might advance him. And if that opinion of ſome be true, That in moſt Cities converted to the Faith, there were two Churches, the Gentile Chriſtian Church, and the Jewiſh Chriſtian Church, then this might foment the diviſion more; howſoever the Popiſh Interpreter laboureth under this difficulty, how they could be guilty of ſinfull factions, who advanced Peter: but they build upon a rotten foundation.
But I ſhall not conſider any further this diviſion, that did exalt Inſtruments, and Miniſters too high.
I come therefore to thoſe that did offend on the contrary way, and that is ſuch, Who did ſo ſet up Chriſt, as to neglect Paul, Apollo, and the Inſtruments of their faith. For here two contrary factions are forbidden, which are very frequent in the Church; and oh that this age were not infected with this diſeaſe! Some did glory in their teachers, boaſting of them in a contentious way, to the contempt of others. Others again, they ranne into the clean contrary, and contemned all Teachers, all the Prophets, and pretended to be taught by Chriſt onelyonly.
And I of Chriſt.] To open the word, we muſt acquaint you, that many of the Ancients thought, they that ſaid thus, I am of Chriſt, were not to be reproved, but are inſtanced in, as an example, that they all ſhould follow. Yea, Chryſoſtom thinketh this to be Pauls words; others ſaid, I am of Paul, I am of Apollo, but ſaith Paul, I am of Chriſt. Thus they expounded it, thinking it not matter of reproof, for any to ſay, they were of Chriſt, and (they ſay) Pauls arguments would hold for this, as much as they did againſt glorying in men. For though Paul was not crucified for them, yet Chriſt was. Though they were not baptized into Pauls name, yet they were into Chriſts. But to anſwer this: It's true abſolutely and ſimply, it's not a ſinne, but a duty, for every believer to ſay, he is of Chriſt, To call no man Maſter, but Chriſt, therefore he is called a Chriſtian, becauſe a worſhipper of Chriſt. And the Apoſtle 1 Cor. 3.22. uſeth this Argument, The believers were not Pauls, or Apolloes; but on the contrary, Whether Paul or Apollo, &c. all are yours; but then mark, he doth not ſay, Chriſt is yours, but you are Chriſts: So for believers to ſay, They are Chriſts, is in the general a duty; but that which the Apoſtle here reproveth, is ſuch a ſetting up of Chriſt, as doth oppoſe the Inſtruments that Chriſt alſo hath appointed, and that the Apoſtle blameth thoſe, who ſaid, They were Chriſts, it's plain by the Context: It's told me by the houſe of Chloe, That there are diviſions and contentions. This was a fault complained of. And then he inſtanceth in the matter of the contentions, I am of Paul, I am of Apollo, I am of Chriſt. This is in the ſame manner reckoned as the former; whereas if the Interpretation of the Ancients were true, the expreſſion muſt have been adverſative [But I am of Chriſt] And then the Argument following is plain, Is Chriſt divided? viz. Is the Doctrine or Perſon of Chriſt divided? Hath Peter one Chriſt, Apollo another, or theſe immediate pretenders another Chriſt? Now theſe that ſet up Chriſt thus in a ſinfull way, may be either thoſe, that pretended immediate teachings by Chriſt, for ſuch were in the Apoſtles dayes; therefore he bids them, Try the Spirits, or ſuch,1 John 4.1. who happily might have heard Chriſt himſelf teaching in his own perſon, and ſo did wreſt thoſe Doctrines that Chriſt taught, and yet in their ſenſe made Chriſt the teacher of them, both may be included.
Although I muſt adde, That a further thing alſo is to be comprehended in this factious exalting of Chriſt, v…z. not only thereby to exclude Inſtruments; but alſo to conclude, that they only had Chriſt amongſt them. For this is the property of many Sects, to appropriate Chriſt to themſelves, as if none had Chriſt but they. Thus the Donatiſts did monopolize the word Chriſtians to themſelves. Obſerve,
That although Chriſt onelyonly is to be relied upon,Obſerv. as the Head of his Church, yet it is not his will, that under this pretence, wee ſhould deſpiſe, or contemne his Ministry, and the means of grace he hath appointed.
So that this Text, with the former,Of a ſinfull ſetting up of Chriſt. doth excellently bound the ſpirit of believers; that though they delight and rejoyce in the gifts and office of the Miniſtry, reaping much ſpiritual benefit by it; yet they are ſtill to look up to Chriſt in the Miniſtry, as the author of all increaſe. And on the other ſide, Though the Miniſtry can do no good without Chriſts teaching, and it's the Spirit that giveth grace, not the Miniſters; yet we muſt not ſo immediately depend on Chriſt and his Spirit, as to neglect the inſtruments, and means he hath appointed. Our Saviour cleareth this, when in one place, He ſends his Diſciples to preach, commanding all to hear them. And yet again, Bids us call no man maſter upon earth. Here is no contradiction; but if a Chriſtian be wiſe, he may excellently compoſe them. No man is to be called Maſter, principally and authoritatively; yet Chriſt hath appointed Teachers and Doctors, by whom we are to believe. So that it's the errour and fooliſhneſſe of men, when they runne into extreams; even as in the Doctrine of Grace and Free-will. The Marcionites and Manic…ees, they denied the Natural Liberty of a man; and the Pelagians on the contrary, the efficacious grace of God.
To underſtand this, Conſider,
That there are principal and efficient cauſes of grace and ſalvation, There are principal and efficient Cauſes of grace, and ſubordinate and inſtrumental.and there are ſubordinate and inſtrumental, and theſe muſt not be confounded. A ſound mind muſt not make inſtrumentals, principals, as ignorant people doe, thinking the very Sacrament will ſave them. Nor yet muſt we exalt the principal, to exclude the inſtrumental, as Enthuſihſts do. The Efficient Cauſe of all grace is attributed onelyonly to God, or the three Perſons, the Father, Sonne and holy Ghoſt, in their appropriated way. So that it's true, Every good and perfect gift comes from God the Father of lights, Jam. 1. No man can come to Chriſt, unleſſe the Father draw him, John 6.44. And Chriſt ſaith, He will draw all men to him, John 12.32. He is the chief ſhepherd of our ſouls: He is the truth, way, and life, John 14.6. The Spirit of God alſo, that leadeth into all truth, that ſanctifieth, that inlightneth the mind. So that when we have to do with a people, that do reſt upon outward meanes: As ſome thinke, the Miniſters gifts, the Miniſters parts, or the very coming of a Miniſter to them, and praying for them, while ſick, is enough to ſend them to Heaven. To ſuch hearers, we are much to preach of the efficient, principal cauſe of grace; We are to cry, Surſum corda; we are to ſay as the Angel to the women, looking for Chriſt in the Sepulchre, He is riſen; Look up to Heaven: ſo to ſuch, who reſt upon external meanes and Inſtruments, Why look ye downwards, look upwards? We ſee among the people of Iſrael, yea, and Chriſtians in the New Teſtament too, ſo great a proneneſſe to relie on Inſtruments; but as in civil things we muſt not relie on an arme of fleſh; ſo neither in Church matters on a tongue or mouth of fleſh, as the Miniſters are.
In the next place, There are Subordinate and Inſtrumental means of Grace, which God, though he could doe all ſpiritual things immediately for us, and in us, yet he hath obliged us to the uſe of them. So that it is an high contempt of God, and ſuch may never expect the workings of his Spirit, or virtue from Chriſt, that doth not uſe thoſe inſtituted meanes he hath appointed.
Now there is a three-fold Inſtrumental cauſe of Grace, [When we call them a Cauſe, we mean not a natural Cauſe producing Grace, by any inherent power, as fire doth burn; no, but onelyonly inſtituted Cauſes,] God in the faithfull uſe of theſe, will worke Grace in us. And they are three eſpecially:
The cheif inſtituted inſtrumental cauſes of Grace.Firſt, There is the Scripture the Word of God. This, as it is written, and conſigned into a Canon, is a Rule by which all muſt believe, worſhip, and live; Inſomuch that if a man pretend any Revelations or teachings, which are not warrantable by this written Word, he is to be held as accurſed; To the Law and to the Teſtimony, Iſai. 8.20. Chriſt himſelf ſtill directeth to the Scripture: Paul directs Timothy to the Scriptures; and Peter commends believers, That they did give heed to the Word of God, as a light ſhining in darke places, 2 Pet. 1.19. So then, the Scripture or written Word of God, is one inſtrumental Cauſe of all our Faith and Godlineſſe. It's the Rule God hath tied us to, we are not to receive Angels from Heaven, Galat. 1.8. much leſſe men on earth againſt Scripture.
A ſecond Inſtrumental Cauſe of Grace is, The Miniſtry appointed in the Church of God. It would be in vain to reckon up the places, that ſpeake of its uſefulneſſe and neceſſity. What is Paul, or Apollo, but inſtruments, or Miniſters by which ye believe? 1 Cor. 3.5. Though they are not principals, yet they are inſtruments. Epheſ. 4.11. God hath given gifts to men, Paſtours and Teachers, for the perfecting of the Saints; That they be not carried away with every wind of Doctrine. Yea, they are called Fathers, becauſe they beget men to Chriſt; and they are ſaid, to ſave men, and convert men, becauſe they are inſtruments. Yea, they are called Workers with God, 2 Cor. 6.1. What a great expreſſion is this? So that you ſee the Miniſtry is an inſtrumental cauſe.
Laſtly, There are the Sacraments, when duely adminiſtred and received, There are many great expreſſions given to them. Bread and wine, (1 Cor. 10.) is the Communion of the Lords body and blood. Baptiſme is the putting on of Chriſt. Now the truth is, the greateſt error that ever was by putting too much in Inſtruments, hath been about the Sacraments. In Popery, the Scripture was farre enough from being ſet up too much, they diſparaged that, making it inſufficient and imperfect: but then for the Sacraments, they maintain, The very Act of receiving, is to work grace; and in this Popery many people do ſtill remain, not conſidering that unworthy receivers, receive their damnation, as well as the worthy, Chriſt and his benefits; but when the Devil cannot deſtroy the power of godlineſſe, by tempting men to put too much confidence in inſtrumentals, then he brings about Atheiſm and irreligion, by a total rejecting of them, oppoſing them to Chriſt. Therefore
Secondly, There have been Enthuſiaſts or Illuminatiſts, who have thought themſelves ſpiritual onelyonly; That have either in whole or in part rejected theſe inſtrumentals. A dangerous deluſion it is, and hath many times ſurprized thoſe who have been hopefull in the wayes of godlineſſe, and had many parts and religious abilities, but wanting a ſure and ſound foundation, they living againſt the knowledge of truth, God hath given them up to ſuch deluſions; neither have they ſtayed in denying the Miniſtry and Ordinances, but ſome of them have gone ſo farre, as to neglect the Scripture alſo, calling it the dead letter, and ſaying, a godly man is above the Scripture, and the Bible. Thus ſubtil is the Devil, that when he cannot deſtroy by open prophaneneſſe, he makes them decline too much on the right hand, lifting them up to ſome pinnacle, and then afterwards throwing them down by ſome dangerous temptation.
But this is a great ſinne ſo to advance Chriſt, and the Spirit, as to oppoſe his inſtituted means and Ordinances.
Firſt, Becauſe it's a preſumptuous tempting of God. For as in providential things, if a man ſhould argue thus, Man liveth not by bread, but the Word of Gods mouth; Cloathes and food are nothing, if God do not give the bleſſing. If a man upon this Argument ſhould neglect all ſecondary helps, Would it not be a preſumptuous tempting of God? You know how angry God was with Ahaz; The Prophet promiſed unexpected deliverance to Iſrael, and profered a ſigne, to confirme this; No (ſaith Ahaz) I will not tempt God, I will aske no ſigne, Iſai. 7.12. You might think this had been great faith, but it was great preſumption, he tempted God, while he ſaid, he would not: Thou mayeſt think, this is high and raiſed Godlineſſe, to have Chriſt onelyonly, and the Spirit onelyonly thy teachers: but if thou doeſt this, to exclude his inſtituted meanes, thou doeſt tempt God.
Secondly, It's great pride of heart, and diſobedient unthankefulneſſe to God, and that againſt his goodneſſe and wiſdome. It's Gods great goodneſſe, that he hath appointed men of the ſame mould with us, to deliver his Embaſſage. The people of Iſrael, when the Law was given, could not bear the expreſſions of Gods Majeſty; and if God had appeared at any time, they thought they ſhould die preſently. Now God knowing our frailty and weakneſſe, did appoint men of the ſame nature and paſſions with us; and for thee to neglect this, is to be horribly unthankfull. And then the wiſdome of God is much magnified, by the fooliſhneſſe of preaching, as the Apoſtle cals it (in the account of humane wiſdome) to ſave them; and thereupon he amplifieth Gods wiſdome, that chuſeth vile and contemptible things to confound the mighty and wiſe things of the world, 1 Cor. 1. Take heed then of the neglect of the Miniſtry, and means of grace, it doth ariſe from that carnal pride, that cannot condiſcend to the ſeeming low means in Chriſts way.
Thirdly, And I will name no more (other matter belonging to this, will come in afterwards.) It's the immediate furthering of the kingdom of Satan. Oh what a ſad thing is it, that which the prophane enemies, and Antichriſtian adverſaries did formerly endeavour to overthrow (to wit) the godly Miniſtry, and means of grace▪ that thou ſhouldſt in another way do it! For the preaching of the Word, and the Miniſtry thereof, (how low ſoever it be with thee) yet the Scripture cals it, The Kingdom of Heaven, often, and that is in a great meaſure, the Kingdome we pray might come. And therefore tremble, and again tremble, left the Devil begin to undo thy ſoul, by withdrawing thee from the Miniſtry of Chriſt. Alas, thou thinkeſt to ſet againſt that, and overthrow that! But poor man, thou ſetteſt againſt thy ſoul, and overthroweſt thy owne ſoul! Doe not then entertain any opinion or practice, which opens a way to ſet Satan up in his Throne.
Ʋſe of Admonition, To you, who have knowledge and parts, and a repute of Religion, take heed of Satans temptation, in this kinde. It's a pleaſing deluſion, he hath ſeduced many this way. Lay therefore up a good foundation: Shake off ſuch ſuggeſtions, as Paul did the Viper upon his hand; walk humbly; take heed of pride, ſelf-conceit, affecting to be ſome extraordinary perſon. Oh be not ignorant of Satans devices and ſubtilties in this kind! Remember, if thou art godly, how uſefull, profitable and comfortable a godly Miniſtry hath been unto thee.
Ʋſe 2. To rebuke with all ſeverity thoſe atheiſtical prophane men, that neither regard Chriſt the principal, nor the Miniſters, as Inſtruments. They are neither for Paul, nor Apollo, nor for Chriſt; but they are for their luſts, their pleaſures, their mammon; as for matters of Religion, either Chriſts teaching, or the Miniſters teaching, they make no matter of.