The Scripture Directory for Church Officers and People, Exposition 1 · Verse 6

The Scripture Directory for Church Officers and People · Exposition 1 · Verse 6

p. 78Verſe 6. I have planted, Apollo watered, but God gave the increaſe.

THis ſixth verſe is a further amplification of the parts of that ſervice and miniſtration, which the Apoſtles were implied in. And it is deſcribed in a continued Metaphor or Allegory, I have planted, Apollo's watered. Where the firſt inſtruction in the principles of Religion, is compared to planting The daily admoniſhing and quickning up in further degrees of knowledge and piety is compared to watering, and God he is compared to the earth. For as the earth gives life and nouriſhment to all the plants, called therefore Alma Mater: So God, who is the Jehovah, that giveth all being and life to natural things; and much more to ſupernatural. Though God may be compared not onelyonly to the earth, but the Sunne alſo, according to that Rule, Annus non ager fructificat.

This Text then containeth two noble and choiſe parts of their miniſterial actions, to plant, and to water. To begin the foundation of Chriſtianity, and afterwards to build a ſuperſtruction.

So that Pauls planting, ſuppoſeth the Corinthians to be a barren, untilled, and confuſed people; like the world at firſt, a Tohu, and a Bohu, a meer horrid wilderneſſe, till the Goſpel being planted among them, they become a pleaſant Garden, and a fruitfull Field. From whence we may obſerve,

p. 79That it's Gods unſpeakable goodneſſe, ſometimes to ſend his Word,Obſerv. Of Gods planting his Goſpel among a people. and plant his Goſpel among a people, that never heard or knew any thing before.

If you conſider all the Countreys and Kingdomes, whereſoever the Goſpel hath taken effect ſince Chriſts time, you ſhall find that they were thrones of Satan, places where Idolatry reigned. They were like thoſe deſolate places the Prophet ſpeaks of, where the Satyr and ſcreech-Owl, even all black and Heatheniſh confuſion did exalt it ſelf. So that where God doth out of ſtones raiſe up children to Abraham, turn a Paganiſh, Heatheniſh people into a Church, there is wiſdome, power and goodneſſe no leſſe; yea more wonderfull than when he did out of that deformed confuſion and chaos, make a foreign, a beautifull, adorned world. Even this England, this ancient Britain, was once a place of horrible Idolatry, Paganiſm, no knowledge of Chriſt, nor his Goſpel, But ſerved dumb Idols, and walked according to the courſe of this world, having the Prince of darkneſſe ruling over us, as in other places. So that the Goſpel that is like the glorious Sunne, and every Kingdome or Nation is like a do…eſome black dungeon, yea like an hell, where Legion of Devils are, till the beams of this light do enlighten them.

To amplifie this Doctrine, many things are obſervable:

Firſt, That when the Apoſtle ſaith, That he planted the Goſpel, it doth ſuppoſe all people to be a wilde, barbarous people, till the Goſpel both civilizeth and ſanctiſieth them. To plant is properly of Orchards, and Gardens, and Vineyards, and ſuppoſeth the great care and skill of him that plants. Thus God is ſaid to plant Eden, Gen 2.8. And ſo a people are made the Church and people of God by plantation, by Gods goodneſſe and power; of themſelves they are like wilde beaſts, not knowing the way of happineſſe. It was the cuſtome of the Grecians and Romans, becauſe they had the culture of Arts, and good Civil Government, to call other people Barbari, Barbarians: And thus the Apoſtle oppoſeth the Grecians and Barbarians together, Col. 3.11. Barbarous comes from the Hebrew Bar, g…minated, that ſignifieth a field untilled, a deſart, ſo they looked upon all other men in the world. But indeed, even the Grecians and Romans were barbarous wild people comparatively, till the Goſpel came among them; They had no true knowledge or underſtanding, till the Word, the Rule of all wiſdome was diſcovered to them. Oh how ſhould this make us of England magnifie the goodneſſe of God to this Land, who once had no Miniſtry of Chriſt, who were like ſo many lumps of earth, that worſhipped the Devil, and the Idols of the world! They had their Dryades, wh…ch Julius Caeſar ſpeaks of, that were like Witches ſerving for their Prieſts, that lived up and down in woody places. Why might not we have been born in thoſe days, while Britany was Paganiſh and Heatheniſh? Antiquity in Religion is no good plea; for here was Idolatry, and the worſhip of the Devil before any knowledge of Chriſt. It's a great mercy to be born in ſuch times, in ſuch an age, and in ſuch places, where the name of Chriſt is publiſhed; for this is wholly in Gods diſpoſal; he hath determined to all men the times of their life and habitations.

Secondly, Conſider, That in the Old Teſtament God did limit his gracious preſence to the Jews only. In Judea only was ſalvation, and the knowledg of God, John 4 That was the Goſhen where light was, all the world elſe was darkneſſe. Indeed ſome few particular perſons, that were forrainers and ſtrangers, became proſelytes, and gave up their names to God; but there were no Countreys, or Nations, received the Word of God, but Judea onelyonly. But when Chriſt came, then that partition wall was broken down; and after his death, he gave a p. 80Commiſſion to preach the Goſpel to all the world: And thus the Word, like the Sunne in the Heavens, went from one end of the world to another, and none could hinder the courſe thereof. Yea, where Roman Emperours power and ſword could not get dominion, there the Apoſtles and their Succeſſours, conquered and prevailed. And this, and no other is the Univerſal Grace, the Scripture ſpeaketh of, whereas formerly it was particular. Then Chriſt the ſtrong man came and bound the Devil, who had poſſeſſed the earth, and kept it in quiet ſlavery to him, ſo that under the times of the Goſpel, Chriſt hath been made known; where God hath ſent his Word, though it were into the utmoſt parts of the earth.

Thirdly, Therefore that there might be ſpiritual plantations, and holy Colonies, the Lord Chriſt appointed extraordinary Officers, furniſhed with extraordinary abilities, to propagate the Goſpel. Theſe were called Apoſtles. It was for the Apoſtles, and not ordinary Officers to plant Churches; ſo that they had a Commiſſion to go and preach to any people in the world: They were not bound to keep reſidence at any one place, but to go from Nation to Nation, to diſſeminate the ſpiritual ſeed of the Goſpel; and that like muſtard ſeed at firſt, ſmall and little, preſently grew up to a tall tree, and ſpreaded its branches through the whole world. And as the Apoſtles had this univerſal commiſſion; ſo they were endued with power to work wonderfull miracles; for miracles were, becauſe of the Heathens and unbelievers. By theſe they confirmed their Doctrine and calling to be of God immediately, yet this was not ſo tied to the Apoſtolical Office, but that in af…er ages, many Countreys have received the Goſpel by other means, eſpecially perſecution, and the patient ſufferings of Chriſtians did much help thereunto: That as a captive Maid was a means to bring Naaman to the knowledge of God, and his Worſhip; ſo captive perſons have been inſtrumental to make whole K…ngdoms acquainted with the Goſpel of Chriſt. Thus God hath alwayes diſappointed the hopes of wicked men, and that very way, whereby they have thought to deſtroy the Goſpel, it hath flouriſhed more. It's the Vine that by pruning hath increaſed: As the grain of corn, except it die, cannot bring forth any fruit; ſo is it with the Goſpel: Theſe precious herbs, the more they are preſſed and pounced, the ſweeter ſmell they make.

Fourthly, Gods ſeverity and mercy hath been obſervable about the firſt planting of the Goſpel. For when a people have lived rebelliouſly and ſinfully under it a long time, then he takes it away, and gives it to another Nation. Thus God began with the Jews, told them, That to them the Word muſt be fi…ſt preached, but ſeeing they had rejected the counſel of God, they were to go to the Gentiles. And Rom 11. ſhews at large, how that the breaking off of the Jews, was the ingraffing of the Gentiles. And thus, if we conſider, thoſe famous places, where the Word was at firſt planted, we ſhall ſee them for their barrenneſſe and unfruitfulneſſe turned into a dung hill. The ſeven Churches of Aſia, Where are they? This Corinth, What is become of it? Thoſe that would not obey Chriſt, whoſe yoke was eaſie, are forced to endure the iron chains and bonds of Mahom…t. Rome in this Apoſtles time had her faith publiſhed over the whole world, but is ſo apoſtatized, that her Idolatry and Hereſie is as much proclaimed: Inſomuch that the Epiſtle ad Romanos, is now in, or contra Romanos. The Epiſtle to the Romans is an Epiſtle againſt them, becauſe of the groſſe corruption of thoſe main points of Predeſtination and Juſtification, and other material points. Thus you ſee, how Gods adminiſtration is very various and dreadfull, he gives it to one Nation, and takes it from another. It's the judgement of ſome men, That the Goſpel will be taken from all theſe weſtern parts of the world, and given to the Eaſt Indies, and other parts; but how certain this is, none can tell. In theſe later dayes, we hear not of any Heatheniſh Nation converted, ſome glimmering light the Natives in New-England have received, that is the moſt that hath been done lately p. 81For as for the Jeſuites boaſting of their converſion of the Indians, the bloudy cruelty and horrible violence they have uſed, deplored even by ſome of their own parties, makes that but a fable It's the opinion of all, That Heathens and Pagans are not to be compelled to the true Faith, becauſe they are without the Church; and ſhe hath nothing to do with thoſe that are without the Church. Though Hereticks, and ſuch as are within may be compelled to the means of truth and ſalvation. Why then in theſe later dayes Heatheniſh Nations do not receive the faith, as in former times who can divine? Only the fervour and zeal of propagating the Goſpel, is far leſſe than formerly: Inſomuch that it is bewailed by a learned man, Hornbeck, that that injunction and command to go and preach the Goſpel to all Nations, is not enough laid to heart.

Fifthly, In planting of Churches, commonly their infancy and beginning hath been more pure and godly, than the ſucceſſive ages. Take Rome in her naſcent condition, and their faith was eminent, but in her creſcent, or growing eſtate, ſhe preſently degenerated. All Churches have been at firſt planted, either by the Apoſtles themſelves, or Apoſtolical perſons, and they had purity of Doctrine and godlineſſe of order and life, onelyonly then they were but few and obnoxious to perſecution, all which made them heavenly and holy, but when they began to be numerous and proſperous, and the meaning of the firſt planters was worne out, then the Church grew not like her ſelf. One of the ancienteſt Eccleſiaſtical Hiſtorians Egeſippus ſaith, of a pure Virgin, ſhe preſently became a Strumpet, becauſe of all that falſe and ſuperſtitious worſhip that crept into her.

Laſtly, Becauſe of that proneneſſe to degenerate, and from gold to become droſſe. Hence God hath in mercy raiſed up Reformers, and ſtirred up men with invincible zeal, being full of the holy Ghoſt, who have laboured to bring Churches to their firſt plantations and inſtitution. Thus the Jews, a people planted by God, yet many times ſo groſly corrupted through Idolatry and prophaneneſſe, that the Governours thereof are called Princes of Sodom and Gomorrah, Iſa. 1. Now to purge this fountain, How many zealous Prophets did God raiſe up in his time? And thus after Chriſts time, when the wine of Gods Word began to be mingled with the water of mens inventions, and all Religion was turned into a meer Pageantry, as in Popery, God then raiſed up Luther, Melancthon, Calvin, and others, by whoſe means Chriſt became known again. Now there is a great difference between a plantation, and a Reformation. A Reformation doth not pretend to make new Churches, to bring a new faith in the world, as a plantation doth, but only to file off all the ruſt that hath been by long cuſtome upon the Church of God; Plantation is to make Heathens and Pagans, Chriſtians; but Reformation is to make degenerate Chriſtians, who have degenerated in their knowledge, worſhip and life, to make ſuch remember their firſt in…titution, ſuch ignorance and prophaneneſſe was not at the firſt.

Ʋſe of Inſtruction, How much God may juſtly expect of us in England, who have not only had a plantation of the Goſpel many hundred years ago, but after a deep apoſtaſie, a gracious Reformation alſo. What manner of perſons ſhould we be? Angli, quaſi Angeli, it was ſaid of old. Certainly, we ſhould be ſo in reſpect of knowledge, worſhip and godlineſſe. The Chriſtian Faith was by ſome received, long before we were called Engliſh, for in the eight hundredth year after Chriſt, Egbertus King of the Weſt-Saxons, having got all the dominion into his own hands almoſt, made an univerſal ſanction, that the whole Nation ſhould be called the Engliſh Nation, being named Brittans before. It is not my intent to enter into that Diſpute of the learned, who planted the Goſpel in England? As for the Papiſts, who would make one Auguſtine to be our Apoſtle, is ſo ridiculous, that it cannot be believed: for there were godly Chriſtians already in the Iſland, that refuſed him, becauſe he was a ſuperſtitious proud p. 82perſon, ſaying, The Spirit of God was not in him, becauſe there was not humility in him. The Goſpel was brought in here long before thoſe dayes. Some ſay, Joſeph of Arimathea: Some ſay, that Pudeus and Linus, whom the Apoſtle ſalutes, were Britains; For Martial in his Epigrams mentioneth them as Britains. This is clear, that in Tertullians time, the Goſpel was ſpread in this Iſland, and though unknown to the whole world, yet the word of God found it out; but to ſee our degeneration, it may make us aſtoniſhed, eſpecially in ignorance, ſuperſtitious worſhip and prophaneneſſe. Oh, were we thus planted at firſt, or were we reformed to be thus? Do not many among us live like bruit beaſts, rather than Chriſtians? Setting aſide the name, what is there either for knowledg or life, more than is in a meer Pagan or Heathen? Oh the patience of God that ſhould continue the Goſpel thus long amongſt us!. Was there more unworthineſſe in Jeruſalem, in Epheſus, in other Churches, which yet God hath made deſolate places? Certainly, we might well conclude, That God would remove our Candleſtick, were there not a remnant that love the Goſpel, delight in it, and labour to walk worthy of it. How can prophaneneſſe and beaſtly courſes be found amongſt us, when the light of God hath ſhined round about us? Bring therefore forth fruit, meet and worthy of ſuch an heavenly plantation, leſt the ſame God, that planted us, do at laſt pluck us up. For God he ſometimes ſpeaks to a Land, to build it up and plant it, ſometimes again to pull it up. Oh fear, leſt that curſe fall upon you, yea that ſentence be already come out, Cut that unprofitable tree down, and caſt it into the fire!

Appolo watered.

This is the ſecond main particular of the miniſterial imploiment of Church-Officers, To water, foreign; he doth a little alter the metaphor, for that is properly to give beaſts water, yet as thoſe that have plentifully drunken, are ſaid, irrigari, ſo to give to drink, may be ſaid to water. The Metaphor is taken from plants to mans ſoul, as the Garden is, of a wilderneſſe, planted with ſweet and precious herbs; but this is not enough, it is afterwards to be watered, elſe all will immediately decay: So it is here. Though we have received the principles of Chriſtianity, and are ſetled therein, yet if there be not continual watering, and pains taking, the Church of God will preſently become like a wilderneſſe. No Church is like Paradiſe at firſt, which being once planted needed not any water from Heaven, but rivers came from the midſt of it, to water it, and make it fruitfull. So that to water, is no more, then to uſe all thoſe miniſterial helps, that Chriſt hath appointed, that the ſpiritual ſeed once ſown, may grow up to a plentifull crop. God, Iſa. 5. compared his Church to a Vineyard, which when he had beſtowed much coſt on, and for their unfruitfulneſſe was reſolved to deſtroy it, then, among other things, he commanded, That the clouds ſhould not rain on it. So that for God to deny ſpiritual watering to a people once planted, is a ſad forerunner of future deſolation. The Doctrine is,

Obſerv.That it is not enough for a people once to receive the true Faith, and principles of Religion, but they need a further watering and quickning them up to grow.

If the Husbandman ſhould ſow his ſeed, and never have any rain to drop fatneſſe, his ſeed would rot under the ground. And the Gardener, who hath ſet his plants, hath had his water-pot to cheriſh and refreſh his dried plants. Now as the Apoſtles they planted, ſo there were Evangeliſts, who did either accompany the Apoſtles, or went where they had already planted, and further inſtructed p. 83them. Sometimes we read Paul himſelf watering, where he had planted: And it's the conſtant imployment of Miniſters, in a Church already ſetled, to water; that is, to endeavour the further growth of their knowledge and graces.

Firſt, Let us conſider, Wherein this ſpiritual watering conſiſts; Wherein this ſpiritual watering, or further quickning of Chriſtians doth conſiſt.and then the grounds.

Firſt, It lieth in a more explicite and diſtinct inſtruction about the principles of Religion already received. For there is no veſſel that receiveth all this heavenly liqour at firſt. Apollo himſelf was an eloquent man, and potent in the Scriptures, yet he that watered others, did once need watering himſelf; Priſcilla and Aquila did further inſtruct him in the wayes of God, Act. 18 26. As the Sunne doth not come to the vertical point immediately, but by degrees; ſo neither do a Church, or people preſently arrive to the fullneſs of knowledge in the things of Chriſt, but they ſtill grow in more underſtanding. Thus the Apoſtle prayeth, Eph. 1. for the Epheſians already converted and enlightened, that they might have the Spirit of revelation and wiſdome, and may be able ſtill further to know the depth and breadth of Gods love in Chriſt: And the Apoſtle Peter commends Believers, that they did ſtill give heed to the Scripture, till the day-ſtarre did ariſe in their hearts, 2 Pet. 1.19 Oh then, Who can bewail the imperfect and defective knowledge that is every where? The eyes that ſhould have grown clearer and clearer, are become blinder and blinder: You conſider not, that much more even about the very principles of Religion is yet to be underſtood, then moſt do underſtand. The Heathen even dying would ſtill deſire to learn and know more; how much rather ſhould Believers, ſeeing the objects to be known are ſo heavenly, ſpiritual and neceſſary. The Philoſopher thought a little natural knowledge about the Heavens, better then a great deal of knowledge about the nature of ſublunary things: how much then is the ſupernatural knowledge of heavenly things in a practical way to be eſteemed, which will bring us to life everlaſting? Know then it's your great duty to come up to more underſtanding in Religion: Shall a David that had more knowledge then his Teachers, pray yet to have his eies opened? Pſal. 119. What fervent and earneſt prayers ſhould thou then have, that thou die not, and be damned in ignorance?

Secondly, This watering lieth not only in advancing our knowledge, but in giving further and clearer Arguments to confirm our faith, and to make us unſhaken and ſtedfaſt. Oh we ſee for want of this particular, how many reeds there are that be ſhaken with every wind! They were indeed planted, but not well rooted, and what hath not a deep root, will immediately wither. Thus the Apoſtle exhorteth often to ſtand ſtedfaſt and immoveable in the work of tho Lord:1 Cor. 15. ult.1 Cor 15 How can that be, but by being ſtrengthened more and more in believing. We read of the Diſciples, that ſometimes when any great miracle was wrought by our Saviour, it's ſaid, His Diſciples believed, Joh. 2.11. Why, did they not believe before? Yes, but now they were more confirmned; eſtabliſhment and confirmation either in the truth, or in godlineſs, is a great matter, yea it is all in all. We read of a glorious likely building, but becauſe it was upon the ſands, therefore it fell down immediately, and the fall was great, Mat. 7.27. The third kind of ground miſcarryed after all the hopes it gave, becauſe it had no deep root, Mat. 13. So that a choice part of the Miniſters work, is to ſee, that whatſoever faith, whatſoever holineſs there is, this be ſo confirmed, that it waver or wither not. We read of the Apoſtle going even to thoſe places that were already planted, that they might confirme thoſe that believed: Alas the things of Chriſt meet with ſo much ſubtilty to undermine them, and ſo much open violence to proſtrate them, that there needs daily confirmeing and following them! We are ſubject to many ſtrong winds, and violent blaſts, that unleſs deeply rooted, we cannot ſubſiſt.

p. 84Thirdly, This watering containeth direction about the beauty and order of Churches in the government thereof, when once planted. As Rome, ſo neither Jeruſalem is not built on a day: The Church at her Infancy is not a prepared ſubject for thoſe many duties that are required of her, eſpecially the Church being a ſociety of men orderly knit together, there is need of governement, without which men inſtead of being Saints and Chriſtians, would be wild beaſts, and this muſt come in by degrees; it's an eſſential Church, before it can be a political one. Thus the Apoſtle Paul after he had planted this Church, yet had not ſetled all things concerning the order of it, eſpecially he bewailed that irreverent and prophane receiving of the Sacrament which was amongſt them; therefore he concludes, The reſt will I ſet in order when I come, 1 Cor. 11. ult. So that herein alſo is a great work, the labouring to inſtruct, and bring people to a full conformity to all that heavenly order, and godly courſe of life, which Chriſt hath commanded: We ſee men have quickly ſubmitted to the doctrine of Chriſt, who yet do not in their lives to the Laws of Chriſt; men may have a ſound faith, but a rotten and unſound converſation. Oh this is the blemiſh and reproach of Chriſtianity to this very day; Herein is great work ſtill for the Miniſterial employment: Though we are planted gardens, yet they are ſo full of noiſome weeds, and poiſonous herbs, that there muſt be daily inſpection. Hath God planted thee, and watered thee for this only, to become a weed or a bramble? The work of the Miniſtery is neceſſary, as long as there is one bitter root growing up amongſt us: Eſau a prophane man is called a bitter root, Heb. 12.15. And ſo indeed every wicked man is a bitter root, bitter in himſelf, he is in the ſtate of gall and wormwood, he is not a Naomi, but a Marah; though he doth not feel it, yet his ſoul is full of all miſery, and then he is bitter to others both actively and paſſively; actively in grieving, and troubling the ſoules of thoſe that are godly; and paſſively in being grieved at the godly; their doings, their actions, make heavy the hearts of the godly, as it was in Lot by the Sodomites. Now then what care is here required, that there may be nothing in our Aſſemblies that may offend the pure eies of Gods glory.

Fourthly, This watering lieth in the ſtirring up of men to fruitfullneſs in their places and relations. The end of watering is to make fruitfull; and thus all the ſpiritual plants in Gods garden, though they have deep root, yet need this outward watering. Barrenneſs is a great ſinne, even amongſt the godly, they may all fear God hath a controverſie with them. Oh the decayes and conſumptions that are upon Chriſtians graces! Now how may theſe withered plants be reſtored to health and ſtrength again, but by the daily watering of the Miniſtery; theſe ſpiritual clouds are to drop fatneſs upon them, the barren heart under theſe waterings, is made like the tree planted by the rivers ſide; Here are fountaines to refreſh the thirſty ſoul: How diſtaſtfull unto God unfruitfullneſs and unprofitableneſs is, appeareth partly by thoſe terrible curſes, Never fruit grow on thee more; and at another time, Cut it down, why cumbers it the ground? And partly by that enraged anger againſt that ſervant who hid his talent in a napkin, Mat. 25. Conſider then it's not enough to receive the Truths of God, it is not enough to be once planted by him; but there muſt be fruit, and ſtill more fruit brought forth by thee: Therefore God as he hath appointed watering, ſo he hath an hook alſo to cut out all the weeds, to prune off all the branches, and theſe are afflictions and chaſtiſements; ſo great a matter is it to have people fruitfull and profitable in their places, to make the beſt they can for God, and the advancing of his Kingdome: At the day of Judgement, it is not commiſſion of ſinnes, but omiſſion of duties,Why there is ſuch daily need of theſe quickening graces. for which they hear that dreadfull ſentence of departure into everlaſting torments. In theſe things mainly doth conſiſt this duty of watering.

Let us conſider, Why there is ſuch daily need of thoſe quickening means of grace. And

p. 85Firſt, It doth ariſe from the heart, which is an unnatural ſoil to grace and ſupernatural things. The temporal curſe to the ground to bring forth nothing but thornes and thiſtles, is likewiſe ſpiritually true in us; of it ſelf, there come nothing but evil thoughts, corrupt affections, diſtempered luſts, it's like an hell, from whence are unquenchable ſparkes of luſts: Were it not therefore for this daily watering and ſpiritual inſpection, the ſoul would immediately degenerate into a barren heath. Oh therefore call often for theſe waterpots! thy graces will quickly wither, thy heart is no kindly ſoil: As ſome grounds will bring cockle inſtead of wheat, ſuch is thy heart if not daily dropt upon, unleſs it be alwayes fenced, it will bear no crop.

Secondly, The temptations that are ſo frequent and many, do likewiſe wonderfully deſtroy and wither all, if this conſtant watering be not. As there are Pauls to plant, and Apolloes to water, ſo there are alſo the Devils to plant, and his inſtruments to water men in wickedneſs: Seeing therefore thou art in a daily expence of thy oil, thy lamp will quickly go out, if there be not daily ſupply; you had therefore need of quickening, need of thriving, when there be ſo many obſtructions, ſo many hinderances, all is little enough to put thee forward; the Devil, the world, thy own heart draweth thee back; therefore thou needeſt daily drawing forward.

Thirdly, There needs watering, becauſe of that indiſpenſable duty to grow. to grow both in light and heat, to grow in head and heart; grow in the knowledge of God, and in grace, 2 Pet. 3.18. It being then a great ſinne to ſtand at a ſtay, to be dwarfes alwayes, to be Babes alwayes, God having appointed this as the way to grow, it behooveth thee the more diligently to wait on this watering.

Ʋſe of Exhortation. To try whether you grow up into more knowledge and grace or no? Are ye more acquainted in the wayes of Religion and Piety? Know it's your duty not only to be planted, but to grow up exceedingly. Oh it's to be feared that many are dead at the very root, at the very heart, all the watering, the preaching, the exhorting makes them not ſtirre forward! If a man water a plant dead at the root, or a dead ſtump of the tree, though he do it a thouſand times over, yet no leaves or fruit will ever grow on it; ſo when you ſee a people after much preaching, many exhortations, to be as ignorant, as prophane as ever; Oh ſay, theſe are dead at the very root, ſomething would ſprout forth, if there were life.

Ʋſe of Admonition. To the children of God to prize the Miniſtery, and means of grace. Be you as the thirſty land, and the Ordinances, like ſtreames of water; fruitfulneſs and flouriſhing in godlineſs is expreſſed for this end. We preach, and you are to hear: Let the things that are dying be ſtrengthened: Let thy decaying love be revived. Oh how will formality and deadneſs trouble thee at thy laſt hour; the barrenneſs of thy life will be terrible to thee.

But God gave the encreaſe.

The Apoſtle (as you heard) doth excellently joyn theſe two things togeher, which the world is ſo apt to ſever, The Miniſtry, and Gods efficacy therby: We may not reſt upon the Miniſtery, ſo as not to depend on Gods efficacy; we may not expect Gods efficacy, but in the Miniſtery. Here may be a ſweet ſubordination, mans corruption makes the oppoſition; ſo that this Text, as it doth divide the whole Miniſterial employment in two parts, planting and watering, ſo it attributeth the cheifeſt and nobleſt of all to God, without whom the other abilities are in vain: The fat in the offerings was to be given to God, and God gives the fat to us in ſpiritual ſervices; the ſoul and life of all is expreſſed in this word foreign, it is one word in the Greek, but our Engliſh Tranſlatours, and ſo the Latin p. 86read it, giving the encreaſe: The Metaphor is eaſie. As the Gardiner ſets his herbs, waters them, but he cannot make them grow, he cannot make the leaſt flower that is, though he hath never ſo much skill: Thus it is here, though they be Miniſters of Seraphical affections, and Cherubinical knowledge, yet they cannot make the Word to proſper, and to encreaſe in the hearer; it's God doth that, Iſa. 55.10. Iſa. 61.11. There you have ſuch ſimilitudes; ſo that this latter part is an admirable direction to look above the abilities, above the parts and gifts of men: We think, Oh if we have ſuch a Miniſtery, all would be well! whereas Apollo and Paul cannot give encreaſe.God only gives ſucceſs to the Goſpel. Obſerve

That it's God only who can and will give encreaſe and ſpiritual ſucceſs to the Miniſterial labours in the Church.

God that at firſt ſaid to the earth, which had no more natural power of it ſelf, then a ſtick or peice of wood, Increaſe and bring forth fruit; doth alſo ſpeak to ſuch exhortations, inſtructions, to convince and convert, when there is no inward ſtrength in them; and therefore howſoever the preaching of the Word be compared often to rain that falls on the ground, and makes the graſs to grow; yet there is this difference: The rain workes by a natural power, as a natural cauſe; but the Word of God only as an inſtituted and appointed cauſe by him. Did it work naturally, all that hear would be converted, every Sermon would work like thoſe of the Apoſtles, that brought home ſo many.

To open this. Conſider

Firſt,God works in and by the Miniſtery. That though God only gives the encreaſe, yet it is only in and through the Miniſtery. We muſt not make ſuch cavils: What uſe is there of Preaching? What need of the Miniſtery? Men will be as prophane, and as ungodly as ever, till God change the heart; for you may as well urge, What needs the Husbandman plow, or ſow, or prepare the ground, it's God only that bleſſeth it? No, God hath inſtituted means, to which he hath bound us; and thoſe that will not hear Paul planting, or Apollo watering, may juſtly expect God will give no encreaſe: Therefore the Apoſtle foreſaw that great evil, of forſaking the Aſſemblyes, the Ordinances, and bids them take heed, as the forerunner of Apoſtacy, Heb. 10.25, 26. If you take a tree from the River ſide, where it grew and brought forth fruit, and plant it in a wilderneſs, it will quickly wither.

God works on whom, and when he will.Secondly, As God giveth the encreaſe only, ſo the time when, and the perſons on whom, is wholly at his good pleaſure. The Lord makes the Word proſperous at one time, and not another; ſometimes it cometh like fire into the boſome, it burneth thee all over; at another time thou findeſt no operation: To ſome people it's like the leaves of the tree in the Revelation, it's the healing of the Nation, it's the healing of people, it makes the ignorant to know, the prophane to become holy, it mollifieth the hard heart, it turneth a wilderneſs into a garden. But to another people, it's like ſalt that hath loſt its ſavour, or that maketh a place more barren, it maketh no reliſh, no taſt, no alteration. You would wonder a people ſhould ſit ſo long under the beames of the Sunne, and be no more coloured by it; preaching and no preaching is all one to him: this is the Lords doing; it ſhould be not only marvellous in our eyes, but dreadfull to our ears; To ſome it is given to know and underſtand, but to others not, Mat. 13.11.

Now let us conſider why God only giveth the encreaſe; and then the ends that God hath in this.

Why God only gives the encreaſe.Firſt, God only can give the encreaſe, becauſe he only hath a ſoveraignty and power over the heart. Others may ſpeak to the ear, propound Arguments to perſwade; but to change the heart, to perſwade the heart indeed, that God only p. 87can who made the heart. Thus Noah prayeth or propheſieth, God perſwade Shem to dwell in the tents of Japhet; God perſwade him, or God will perſwade him, we tranſlate it enlarge; as if he ſhould ſay, all the men of the world, all Arguments cannot, till God overpower his heart, Gen. 9.27. So Ezek. 36.36. I will take away the heart of ſtone, and give an heart of fleſh. No Potentate, no Emperour, can ſay, I will give a man another heart. He may force the body, but not change the heart. Hence it is, that the Scripture atttributes all the work of grace; to Believe, to Repent, only to God. Oh then! lift up your hearts on high, in every Sermon! Look up to thoſe Hils to Heaven, from whence comes Converſion! When the Apoſtles wrought Miracles, they looked up to God, and the people, they glorified God; They were convinced none could do ſuch things, but God. And ſo, we Miniſters are to look up to God, and you people, that God may be glorified.

Secondly, God only can give the Increaſe, becauſe the Increaſe is of ſpiritual and ſupernatural conſideration: It's altogether Heavenly. Now, there is no proportion between humane abilities, and heavenly graces. There is no diſpoſition, Inter ordinem naturae & ordinem gratiae: The order of nature, and the oder of grace. All that the moſt able Miniſters can do, is within the compaſs of nature; but the fruits being Heavenly, muſt come otherwiſe. As in man, though a Child hath his body from the Father, yet the ſoul comes immediately from God; becauſe it's of an immaterial and immortal ſubſtance. Thus alſo Faith and Repentance being immaterial Graces, though the Miniſter may prepare and diſpoſe the Subject, yet the working of them is only from God. It's true (indeed) that the Parts and Abilities of one Miniſter, may be objectively better for Converſion, and more likely for profiting then another: They may propound ſtronger Arguments to convince the Conſcience: They may ſet thoſe Arguments home with greater life and vigour; as Apollo was ſaid to be potent in the Scripture. Thus one Miniſter may exceed another in Glory, as one Starre doth another: Yet, God only is the efficient Cauſe of every good and perfect Gift.

Thirdly, Therefore God only giveth the increaſe, becauſe of the deep pollution that is in every man, who is not only blind and deaf, but dead. Now to what purpoſe is an eloquent Pathetical Oration to a dead man? David that did with ſo much affection, weep over dead Abſalom, yet could not bring him to life. So that the Preachers of the Word, differ from all the humane Oratours, Greek and Latin. They might by their eloquence and affections, perſwade their Hearers; for it was about Civil and Moral matters, about which men had underſtandings naturally able to perceive, and wils, naturally able to chooſe the things perſwaded: But Preaching is about thoſe things, to which man hath no underſtanding to believe, nor no heart to receive. But God muſt give the hearing ear, and the ſeeing eye, elſe we miſcarry. So you are not to come to Sermons, as to humane Orations: Your own underſtanding, your own natural Parts, are enemies, and Adverſaries to good and holy things of God. There are two Parts of wiſdome (ſaid Lactantius) The former, to underſtand what things are falſe. 2. The ſecond, to know what things are true. We are to be untaught, undeceived, before we come to know heavenly things. So that all is of God, both the Word to be heard, and the Ear to hear. Both the Word to be believed, and the heart to believe. In the next place,

Let us conſider the Ends, Why all increaſe muſt be of God only: And that is, To preach Humility both to the Preacher, and to the People. The Apoſtle carrieth it wholly for this end, That he that glorieth, may glory in the Lord. And, That no fleſh ſhould glory in his preſence.

Firſt, The Miniſter. That Peter, who had ſo many thouſands converted by p. 88his Sermon, that Paul, who was ſo exalted by God, that he might not be lifted up above meaſure. For alas, What have they done? It's God that gives the increaſe. It hath been the rock upon which many have ſplitted themſelves, that they have had followers and admirers. The Manichees (ſaid their Maſter) did foreign, pour out Manna. The Donatiſts would ſwear By the head of Donatus, as people do ſolemnly By God, to ſhew how they reverenced him. Now that man (though greatly exalted by God) may be humble, he hath reſerved all ſucceſs to himſelf. It's not thou, that hath made the blind to ſee, or the lame to go: It's God that teacheth to profit. And it's ſaid, They ſhall be all taught of God, Joh. 45. viz. Converted; becauſe man he gives the Miniſtry and outward ſervice only. Hence it is, that God makes many eminent Preachers, as he did ſome eminent Women go barren: They ſee not the fruit of their labours; they have ſpent themſelves in vain: They go Childleſs to the grave: They cannot ſay, Behold me and the Children whom thou haſt given me. Again

Secondly, It teacheth the People alſo to glorify God, not to reſt in the parts, and gifts of men. As Michal ſaid, Now God will bleſs me, becauſe I have a Levite in the houſe. So we are apt to ſay, Now we ſhall go to Heaven; Now we ſhall have ſalvation, becauſe we have ſuch Preaching. It is not enough to be affected with, and admire the gifts of Miniſters: They may raviſh you, they may greatly move you; but you reſting on theſe meerly, find no ſucceſs at all. As it is ſaid, We do not know Chriſt after the fleſh, 2 Cor. 5.16. After humane conſiderations: So neither are we to know the Miniſtry, or preaching after ſuch carnal reſpects. That is admirable preaching, that is an excellent Sermon, which God makes ſpiritually to proſper in thy ſoul.

Thirdly, Therefore God only gives the ſucceſs, that ſo we may ſeek and pray to him, and do all thoſe things that God may be pleaſed with. We may eaſily provoke God to turn Bread into Stones, and a pleaſant Poole, into a Wilderneſs.

What we muſt do, that God may give the increaſe.Now, that God may give increaſe, do theſe things.

Firſt, Bewail by-paſt unthankfulneſs, and unfruitfulneſs. O Lord, How often have I been an hearer? How long have I gone to Sermons? Yet, What a barren wilderneſs is my heart? I ſay, bewail this: For, nothing provokes God more, to curſe the Miniſtry unto thee, then unfruitfulneſs. The ground that often receiveth rain, and bringeth no fruit, is nigh unto curſing, Heb. 6.7. Why is Iſaiah ſent with that dreadfull Meſſage, Iſa. 6. To make mens eyes blind, and their hearts fat, that they might not be converted; but becauſe ſeeing, they did not ſee, and hearing, they did not underſtand.

Secondly, Love that Preaching, which will more diſcover thy ſelf to thy ſelf. Which will acquaint thee with thy own deformities. As ſore eyes are afraid of the light, ſo many men, have ſo much guilt within, and live in ſo many ſecret corruptions, that they dare not have the Word come with all its might upon them. No wonder then, if God bleſs it not with increaſe, when thou loveſt it not, and bringeſt it not home to thee. Can the plaiſter cure, if thou art afraid to lay it to the ſore? They that are delivered up to Antechriſt, were ſo puniſhed, becauſe they did not receive the truth in the love of it, 2 Theſ. 2.10. Yea, the very Heathens were delivered up to thoſe unnatural luſts, becauſe they detained the truth in unrighteouſneſs, Rom. 1. How then will God puniſh thee, who hateſt and kickeſt at thoſe things that would convert thee? Am I become your enemy, becauſe I tell you the truth (ſaith Paul) Gal. 4.16. Thoſe things that have the beſt operation, have many times the unpleaſant taſte. Oh, ſay then, let the Sermon ſmite me; let it tell me of all that ever I did; I ſhall love it the better.

p. 89Thirdly, If thou wouldſt have God give the increaſe, come not pr…poſſeſſed with thy own righteouſneſs; with thy own good heart. Our Saviours preaching had no ſucceſs, though in him were the Treaſures of all wiſdome, becauſe his Hearers were thoſe that juſtified themſelves. The humble he will teach his way. Laodicea, that thought ſhe wanted nothing, was furtheſt from cure. Do not think I am well enough already; I need no change. Say, oh my ſoul, What art thou come hither for to day! Is it not to ſee that evil and folly in thy fleſh, thou never perceivedſt? Art thou not yet to lay the very foundation of godlineſs? It makes all out of order?

Uſe 1. Is it God that giveth the increaſe? Then we Miniſters are not to be inordinately caſt down, if people receive no diuine ſtamp on them. If we water not; If we plant not; then, wo be to us: But when both is done, yet if there be no increaſe, that is our miſery, not our ſinne. God will give to every Miniſter according to his work not according to his ſucceſs. I have laboured more aboundantly, ſaith Paul. He doth not ſay, he had ſucceſs more then all others. Did not the Prophets; yea, Chriſt himſelf complain for want of this ſpiritual increaſe? It cannot but grieve us, to ſee people damn themſelves: Yet, How can we hinder a wilfull people from deſtruction?

Ʋſe 2. To the people. Sigh and mourn unto God in earneſt Prayers for this increaſe. How terrible will it be, if the want of profiting be in your ſelves? You do not what God would have you. If the Patient diſtemper himſelf wilfully, all the Phyſick in the world cannot cure him. Know, there is ſome heavy curſe, why after all the planting and watering, yet God gives no increaſe. Oh! conſider, thy account is drawing on! Thy decay, and the Day of Judgment is approaching: God will not let his Word fall to the ground. It will be for life, or for death. Sigh then, and ſtrike upon the breaſt and thigh: Cry out, Oh! my leanneſs, my leanneſs! My barrenneſs, my barrenneſs! Help Lord, for I am periſhing! Pray to God, that the Bleſſing upon man kind, to Increaſe and multiply, may be fulfilled on every Sermon, for thy good.

But God gave the increaſe.

We have (out of the former part) handled the two-fold miniſterial Imployment of Church-Officers, to Plant and Water: We continue a further amplification of the peculiar Operation, attributed unto God in all this; with that oppoſite diſtinction. But God gave the increaſe. The Metaphor (as you have heard) is taken from natural things, where though the induſtry and skill of the Gardener and Husbandman is required, yet God gives all the Increaſe: (As is more to be ſhewed.) Now, this followeth, à minori ad majus: If in natural things, the Husbandman cannot make an Apple or Cherry, or the leaſt grain of Corn; much leſs in ſpiritual things can he make the nature of Grace and goodneſs. He cannot work the heart to believe, though he make a ſound in the ear. Yea, it's good to obſerve, that God in this ſpiritual induſtry, doth more give the Increaſe, then in natural. For in all the fruit and profit of natural things, God doth not exclude nature from ſome kind of co-efficiency, as the earth hath ſome inward power to help to the producing of the fruit thereof: But in this ſpiritual increaſe, God doth wholly exclude all natural ability. Grace doth not fructify by the Miniſtry, as Herbs and Corn do in the ground; for, the ground is the Mother, and hath a kind of vivifical influence into them. But here, God works all and ſolely. So, that neither the Miniſtry without, or the natural power and freewill of man within, hath any joynt efficacy with God. And although the Apoſtle ſaith, We are workers together with God, 2 Cor. 6.1. that is not to be underſtood of the immediate p. 90efficiency of grace, for that cometh from him only, as the Beames of light comes immediately from the Sunne: But in reſpect of the outward Miniſtry, they make the external application of the remedy; but the power of grace, giveth the quickning. Even as men may ſay on the contrary by ſinne, Original corruption, that plants ſinne; temptations, they water it, and the Devil, he giveth the increaſe. So then, it's not the learning, the eloquence, the efficacy of the Miniſters words, but Gods ſecret and inviſible power, which doth accompany it, that makes a glorious change. From whence obſerve what was formerly taken notice off, but further to be enlarged.

That it is God only, who makes the Miniſtry, and all Spiritual Meanes of Grace ſucceſsfull and proſperous.

If God cloathe the graſs of the field, and make the Lillies to grow, how much more doth he cauſe the Miniſtry to fructify and bear fruit? At the firſt creation, God gave the word of Command, which worketh to this very day; Increaſe and multiply. So it is here, God doth all, from the beginning to the end of Grace. If we cannot turn the colour of an hair, much leſs the torrent and cuſtom of lives. If this had been in the Prophets power, Jeremy, Iſay, and others, they had not made ſuch complaint for their barren Miniſtry as they did.

To clear this, Conſider

Wherein God giveth the Increaſe.Wherein this work of God, to give Increaſe, doth conſiſt. And

Firſt, In that ſpiritual Revelation and Illumination or opening of the eyes, whereby the mind underſtands and perceiveth the things of God. The word is compared to light, only God by this works above all light. For the Sunne, though it gives light, yet it doth not give a blind man eyes. He that cannot ſee the Sunne, the Sunne (though never ſo viſible) will not give him eyes: But now God by the Word, doth not only propound light, but gives inward light: That the ſoul cryeth out with more joy, then that blind man cured by Chriſt. For now, it knoweth what it did not know: Now he ſeeth terrible objects before his eyes, as Balaam at laſt did. If he had gone further, he had periſhed in the pit irrecoverably. A greater work then it is, and mighty from God the Father of Spirits, when a man can ſay, O Lord, I was as blind, as ſenſeleſs, as obſtinate as any! Yet, Oh! the glorious light of the Goſpel, that hath ſhined in my dark heart! This then, is a part of Divine Increaſe, when God maketh the morning Starre to riſe in thy ſoul. Thou that once didſt not perceive thy own miſery, or Gods mercy. Thou didſt not either know thy Diſeaſe, or the Remedy; Haſt now found God ſaying, Let there be light, upon the dark confuſion of thy ſoul. Should thou hear a thouſand and thouſand of powerfull Sermons, yet thou perceiveſt, knoweſt, and underſtandeſt nothing at all experimentally, till God give this ſeeing eve. Therefore you muſt know, the Scripture ſpeaks a ſtrange Paradox to humane reaſon: Having eyes, they ſee not; ears, they hear not; hearts, they perceive not. That which the Scripture attributes to dumb Idols, it applieth to every natural man. Hath God given thee a ſpiritual ſight? Art thou not rather like the Owle, that ſeeth in the night, but not in the day? Thou haſt underſtanding in worldly earthly things: Thou canſt tell how to make thy wealth and earthly advantages to good, but thou haſt no knowledge in ſpiritual things. Who would think it poſſible, under ſo many Inſtructions, Informations, Convictions, that thou ſhouldſt be ſo blind, ſo ſottiſh? but God hath not given any Increaſe to thee. Oh! though God give thee outward increaſe; he maketh the Lands, and the Cattell, and the Corn to yeeld increaſe, but if not the Miniſtry to be p. 91likewiſe ſo to thee, though thou bleſſeſt thy ſelf, yet God curſeth thee!

Secondly, Gods giving increaſe, lyeth in removing the negative incapacity, and the poſitive contrariety in all mens heart to the Word preached. As the Huſbandman, he firſt prepareth the ground, by ſtocking up all thoſe Bryers and thornes, and removing all the ſtones that lie in the way, wh…ch would hinder the Corns growth: So it is here, God takes away all that curſed and ſerpentine nature which is in thee. Thou art naturally a Beaſt, a Devil; and, till God change thy nature, thou ſheweſt thy ſelf no better to the Meanes of Grace. Look upon the Prophets and Apoſtles in their Miniſtry; Were men any better then mad Dogs, and Lyons againſt them, till God changed them? The Prophets did plough and ſow upon rocks, till God made their Hearers the good ground. The Miniſters of God cannot do otherwiſe: All mens hearts are rocks. You may ſooner get water out of hard flints, then any godly ſorrow or compunction out of their hearts: No wonder then, if God only give the increaſe, becauſe he only can alter the nature of mens hearts. He maketh the ſtony heart, melting and bleeding: He makes the rough and violent, tame and mild. Oh then! in all our Preaching and ſoul-Adminiſtrations, look up higher, ſtill caſt your eyes upon God! Man doth not live by natural bread, but by the Word of Gods mouth: So, neither by the Spiritual Bread. O Lord, make our hearts, other hearts; our affections, other affections.

Thirdly, God giveth the increaſe, when he makes the Word preached, to take root and ſetling in mens hearts. Our Saviour purpoſely takes notice of this, in his Parable of the Sower that went out to ſow, and the miſcarriage of the moſt hopefull crop, was becauſe it had no rooting, Mat. 13. While the Word is in the ear, or floating only in the affections, it's like ſeed on the grounds Surface; there will be no good of it, till it take inward rooting. This is called dwelling in a man: Let the Word dwell in your hearts, Col. 3.16. Let not our Sermons be as you your ſelves are, pilgrims and ſtrangers: God many times threatneth the people of Iſrael to root them out of the Land, as men do Trees and Plants, which is an irrecoverable deſtruction, when the root is pulled up, there is no hope: And one main cauſe was, becauſe the Word of God did not take any deep rooting in them. Think it not then enough, to hear it; no, nor to write it, or repeat it, or conferre of it; but let it be rooted in thy vital parts. If the ground you till and ſow, ſhould yeild no more increaſe, then thy heart doth to God, thou wouldſt give over thy labour as a vain thing: And one main reaſon of this barrenneſs is, thoſe things go not home to your hearts, they reach not to the inward parts.

Fourthly, God giveth increaſe, when he makes this rooted Word to grow. For as there is in Corn, firſt the blade, and then the eare; it comes to perfection by degrees. So it is here; the Word carrieth a man up by degrees towards Heaven; he is firſt a dwarf, then a gyant; firſt a babe, then a man; firſt carnal, then ſpiritual. Oh! it's much, that thy profiting ſhould no more appear! But we ſee, God, even when he hath planted a Vinyeard, hedged it in, made the Clouds to drop on it, yet it may bring forth wild grapes, for grapes, Iſa. 5.4. Oh! how angry is God with our Aſſemblies that doth not give this increaſe. The Church ſadly complained, Why Gods ang…r did ſmoak againſt the Sheep of his Paſture, becauſe of temporal d…ſolation, Pſal 74.1. But this is more terrible.

Now, this growth that God give…h, it may be either Intenſive or Extenſive▪ Intenſive, ſo God giveth increaſe, when thoſe graces, that are already planted in the ſoul, are made more lively and fervent. This may be called a particular perſonal Increaſe. Men are not only to enquire how God giveth increaſe in the general, but how in particular to their ſouls: Art thou made more believing, more holy, more humble then before? The Children of God do not with p. 92that fear and trembling conſider, Whether God gives the Miniſtry ſuch increaſe to their particular, or no. Oh it's a ſad thing to ſee the decayes and abatements that are even of godly mens graces! When God is the ſame God, the Word is the ſame Word, there is as much cauſe to grow as ever. Conſider, leſt thou live in ſuch ſinnes, that make God cauſe the Miniſtry to be barren to thee. Or elſe it may grow extenſively, and ſo God giveth increaſe, when the Word ſpreads it ſelf further, to moe perſons or Nations. Thoſe that do not mind, or regard heavenly things, do now lay them deeply to heart; and the people that ſate in darkneſſe, have now light ſhining on them. Thus our Saviour compared the Goſpel to a grain of muſtard-ſeed, Mat. 13.13. the leaſt of all ſeeds, which yet in time grow very great: and Gods power and goodneſſe hath been very remarkable herein, making the Word to thrive and proſper in thoſe parts, and amongſt that people, where the earthly, or material ſword could make no entrance. In theſe reſpects, God giveth the increaſe. The work may be of men, but the ſucceſſe is of God.

Why God only can give the increaſe?Now the Grounds, Why God onelyonly giveth increaſe, may be,

Firſt, Becauſe even in natural bleſſings, and outward mercies, ſucceſſe is attributed to God, not to men, much more in ſpirituals. Thus the Pſalmiſt attributes to God, That the ridges are full of corn, that cattel are fruitfull and do not miſcarry. God he keeps the key of Heaven, and gives earthly bleſſings, as he pleaſeth. Thus the bleſſing of the Lord that makes rich, Prov. 10.22. And the battel is not many times to the ſtrong, or the race to ſwift, or wealth to the wiſe, Eccl. 12.9. but all is as God orders it. If then theſe ordinary mercies, which are wholy natural, are only by God, he gives life, he gives wealth, he gives ſtrength, how much more doth this hold in ſupernaturals?

Secondly, God only can give increaſe, Becauſe he onelyonly hath the ſupream power and dominion over mens hearts. We are teachers to the ear, God is a teacher of the heart. God is the onelyonly ſearcher of the heart, he knoweth the thoughts and inward affections of men; and ſo God only maketh and faſhioneth the hearts of men. Let us then look up with more earneſt prayer to God, that his Spirit would move upon theſe waters. Not only the Law, but the Goſpel is but the letter meerly, and the adminiſtration of death, if the Spirit of God doth not enliven it.John 11.John 11 Lord, if thou hadſt been here, my brother had not died, ſaith ſhe to Chriſt, So Lord, if thou art in the Sermon, thy power, and thy preſence, then it had not ſo often miſcarried.

Object. But you may ſay, If God give the increaſe, Why then doth not the Word bear fruit in every place? Are any hearts too ſtrong for the Lord? Cannot he turn a wilderneſſe into a Paradiſe? Hath not he the key to open the hearts of men, and none can ſhut them?

Anſw. I anſwer, A people by their ſinnes may provoke God to depart from his Ordinances. The Temple in Jeruſalem was dedicated unto God, and he made a gracious promiſe to be there preſent, yet the Jews did ſo long rebel againſt him, that he wholly left the Temple, and would no more anſwer them by Ʋrim, o… Thummim. Lay then the blame where it is; ſay not, If we had lived in the Apoſtles dayes, had ſeen their miracles, certainly we ſhould have increaſed in all grace; but we have not ſuch preaching as then was; we have not ſuch miracles, we have not Apoſtles. Oh it was not thoſe great things that wrought grace, but God by them, and the ſame God can do it by weak and unlikely means! Conclude then, If the Word then be not a Word of life, a ſoul-ſaving Word to thee, t is for ſome ſinne or other upon thee. Thou haſt grieved the Spirit of God; God is angry with thee;Qu. What means muſt we uſe that God may give this increaſe? and therefore thou art like the mountains of Gilboa upon whom no Dew fell.

Secondly, You may ask, If God onelyonly give increaſe, What means may we take to have God bleſſe us in this manner? And

p. 93Firſt, Do thou highly eſteem and prize the Miniſtry God hath appointed, expect not Gods increaſe, where Apollo doth not water. The Apoſtle (you heard) doth admirably joyn both theſe together, mans Miniſtry, and Gods Efficacy. Think not then contemptibly and vilely of the means of grace. But

Secondly, Lean not on it too much, as if that of it ſelf were able for any spiritual good. He that watereth, and he that planteth are nothing, (viz.) comparatively and relatively to God. We are apt to runne from one extream to another. Some deſpiſe Ordinances, and ſome relie on them, and not Chriſt in them. Chriſt ſaid of his own fleſh, that it did not profit, it was the ſpirit that quickned, John 6.63. How much rather may we ſay, it is not the Ordinance, but the Spirit by it that doth quicken.

Thirdly, Wouldſt thou have God give the increaſe, Fear then the miſcarriage of it. Be in daily trembling, leſt the Word ſhould not proſper to thee. Look upon it as the greateſt judgement, to hear, and hear often, and yet find no ſpiritual progreſſe. The Apoſtle gives a terrible example and compariſon in this caſe, Heb. 6.7. and ſaith, Such are nigh unto curſing. Oh ſay! Lord, I tremble, leſt I am nigh to an everlaſting curſe, becauſe I find no increaſe.

Fourthly, Make much of that, which God hath beſtowed on thee already. To him that hath ſhall be given, Mat. 25.29. The good hearer is compared, to new born babes, that greedily ſucks down the milk, 1 Pet. 2.2. Why ſhould God give any more increaſe, when thou haſt abated from that former efficacy and vigour of grace? We judge famine and decayes of trading, hard and ſad times; but when God ſuffereth a ſpiritual decay, and withering on mens ſouls, this is more terrible.