The Scripture Directory for Church Officers and People, Exposition 1 · Verse 9
Verſe 9. For we are workers together with God.
THis ninth verſe is a further amplification of Pauls intent, which is to preſſe unity againſt factions and diviſions; and it's a declaration of his Argument before, which was, The planters and waterers are one, but God gives the increaſe. This he further illuſtrates in the beginning of this verſe, For we are workers together with God. We are all in Gods vineyard, and labour unto him. So that this expreſſion doth as much extoll the office of the Miniſtry, as the former did ſeem to depreſſe it. For how great a glory is this, to be workers together with God, Omnium divinorum divin…ſſimum eſt, ſaith an Ancient. It's the divineſt work that can be to be inſtrumental to bring a rational ſoul to its firſt principle, which is God, from whom it hath apoſtatized. But
Firſt, The words moſt be explained, then the ſenſe. We are foreign, Labourers or Workers with. The Vulgar Tranſlatours, Dei adjutores, we are helpers of God; but that is very unſafe. For to help ſuppoſeth weekneſſe and infirmity▪ Yea ſome diſlike the expreſſion, Gratia adjuvans, as if God did not change the will, but onelyonly help it: as Lactantius alſo blamed the Heathens for calling Jupiter â juvando. But God hath appointed the Office and Gifts of the Miniſtry, not out of need, but from meer love to us, dealing with us in a ſuitable and accommodated way to our nature. The Apoſtle uſeth the ſame expreſſion, 2 Cor. 6.1. We as workers together with him, &c. If we interpret the word thus, then in what ſenſe can this be made good? And
Firſt of all, The Apoſtle doth not here ſpeak of every particular man, in reſpect of his converſion, as if we did work with God in that, by our own power and free-will. There were ſome Divines called Synergiſts, from the word in the Text, becauſe they did hold, That mans will did co-operate and work together with God, in turning to him. But this is nothing to the Apoſtles meaning in this Text, for he ſpeaks of miniſterial labours, and Gods bleſſing them.
Neither in the ſecond place is the meaning, though of the Miniſters, As if they with God did work faith and repentance in the hearts of the hearers. No, the Apoſtle ſaid before, That God only gave the increaſe. Baldwin the Lutheran upon this place, putteth the Calviniſts and Swenckfeldians together; becauſe the Calviniſts hold, That the Miniſtry reacheth only to the outward man, the words thereof not being able to reach to the heart; but they do greatly differ from the Swenckfeldians, who do make the verbum externum nothing, and runne wholly to the verbum internum, whereas we hold, the neceſſity of the external Word, though ehe efficacy thereby be ſolely to be attributed unto God.
Neither in the third place is the meaning of it, as if the Miniſters of God, in what they laboured, did it by their own power. No, when the Apoſtle ſaid, I laboured more abundantly than they all, he addeth, yet not I, but the grace of God which was with me, 1 Cor. 15.10. Therefore God firſt inables them to work; They are foreign, before they be foreign, ſub-operatours before co-operatours.
But the ſenſe in the firſt place, though not generally received, may be this, We are Gods workers together in his vineyard, or for him. So that the Prepoſition foreign, will not have relation to God, but to fellow-labourers, as Paul cals others, his fellow-labourers. Timothy is called his foreign, Rom. 16.21 But
Secondly, Take it as generally ſet down, the ſenſe is, God who onelyonly giveth increaſe, hath yet appointed the Miniſtry in an external manner to be diſpenced. So that we work with God, in that we preach the Word, and apply it to men, though God onelyonly give the virtue. Even as the Apoſtles might be ſaid, to work with God, when they wrought miracles; they touched the diſeaſed man, they ſpeak to him; but the miraculous cure is wholly of God. Hence Mark 16.20 God is ſaid, foreign with the Apoſtles, becauſe he wrought mighty ſigns and wonders by them. Obſerve,
Obſerv. Of the Miniſters being workers with God.That the Miniſters of the Goſpel are workers with God, for the converſion of mens ſouls. So 2 Cor. 6.1.
In what ſence they are (you have heard) not by immediate producing of any ſpiritual effects, but by the external application of the Miniſtry to the people. As Gehezi carried his Maſters ſtaff, and touched the child with it, but that did no good, till Eliſha came himſelf. God in Creation did uſe no inſtruments at all. Yea, ſome Schoolmen diſpute, That no creature can be uſed as an inſtrument in Creation, becauſe it cannot work, but about ſomething, whereas the forme of Creation is nothing. But in theſe divine effects, which are alſo a ſpiritual creation, and no leſs impoſſible to humane power, God will have the Miniſtry as a neceſſary antecedent means unto the converſion of men. Hence the Scripture doth ſo often attribute this mercy unto the preaching of the Word, yea and increaſe of grace afterwards.
In the firſt place conſider, What Reaſons may be for this; Why God will uſe ſuch workers with him, he needeth not the parts or gifts of any. It's but his word, and all things by it are wrought in Heaven and Earth: Yet both in the Old Teſtament and New, he hath appointed ſome, by whoſe outward Miniſtry, he would gather a people to himſelf. And
Why God wi…l work by the Miniſtry of men.Firſt, This is a fit, and an accommodated way to our natures. When God ſends men of the ſame mould, and ſubject to the ſame affections; this may the more eaſily draw us. When God delivered the Law himſelf, it was with ſuch terrour and majeſty, that they deſired, that God would not himſelf ſpeak any more to them; ſo that meer men would not be able to bear the immediate approaches of the Divine Majeſty to them. Hence in the Old Teſtament, when any divine apparition was made; they preſently concluded, they ſhould die immediately, Can any ſee God and live? Thus then it's Gods goodneſſe and love to appoint men of the ſame mould to be his meſſengers, to importune you in his ſtead. This is more ſutable to you. As the Fowler catcheth many birds by one decoy, a bird of the ſame feather: or rather as the Apoſtle argueth concerning Chriſt, It became us to have ſuch an High-prieſt, that could be ſenſible of our condition, and compaſſionate with us, Heb. 7. Thus it is here, it becometh us to have ſuch to bring us home unto God, that are affected with our eſtates, that have the ſame temptations in them, as other men. Hence the more experience, Gods Miniſters have of the work of grace, the temptations of Satan, the deceitfulneſſe of ſinne, the more fit they are to comfort others, or to deliver them out of ſnares. As face anſwereth face, ſo the heart of man anſwereth another, Prov. 27.19.
Secondly, He may do it to oblige us and tie us to his inſtituted means. It's a great caveat in the Scripture, and frequently urged, No man muſt follow the imagination of his own heart. And in the New Teſtament many Commands, To obey them that watch over them in the Lord, and to ſubmit to them for their workes ſake, Heb. 13. Thus alſo in the Sacrament, God, though he be not bound to them, he can work grace as he pleaſeth, yet he hath bound us. Therefore that no man might neglect or deſpiſe the Miniſtry, thinking, What needeth this preaching, I may have grace by immediate revelations, God is not tied to theſe externals? Now God would prevent ſuch looſe principles, and bind us up to his inſtituted way, he will bind us, though he is not bound.
Thirdly, Her…by God would exerciſe the humility, meekneſſe and obedience of men. Oh it's a great matter for men to ſubmit to Gods inſtitution! Theſe are Sh…pherds, they are Guides, they are Watchmen, they are to inſtruct, to exhort, to rebuke, and that ſharply, as occaſion may ſerve. Now how many men do abhorre and diſdain this, thinking all ſuch Church-ſubjection, worſe than Turkiſh ſlavery? The Scripture indeed commends to the Miniſters of God much patience, much meekneſſe, and that they ſhould not Lord it over Gods heritage, 1 Pet. 5.3. But it's hard to diſcharge all miniſterial duties, eſpecially that of powerfull reproving of ſinne and Church-cenſures, and not to have this accounted pragmatical lordlineſſe. As they ſaid to Lot, He will needs be a Judge over us, Gen. 19 9. becauſe he oppoſed them in their wickedneſſe. Hereby then God will try thy humility, and exerciſe thee, if thou canſt ſubmit to thoſe wayes God hath inſtituted in his Church, not ſcorning to be either inſtructed or rebuked by ſuch.
Fourthly, That men might be the more inexcuſ…ble. For if thou art not now converted and turned from thy ſinne, who ſhall plead for thee? We may take up that of the Apoſtle, you need not ſay, Who ſhall aſcend up into Heaven, or deſcend into the lowermoſt parts of the earth? For the Word is near you, and nigh unto you. Yea the Scripture maketh it a mercy, when we have men of our own tongue, and not a ſtrange one, that delivereth the Word unto us. Oh then, how ſpeechleſſe wilt thou be at the great day, when God ſhall arraign thee? Why haſt thou not left thy ſinnes! Why haſt thou not forſaken thy evil wayes? Did I not ſend Meſſengers of thy own fleſh and bloud? Did they not ſpeak in a tongue thou knoweſt and underſtoodeſt? Why then have ye been rebellious? Oh think of this! for there is no ſinne, that God will puniſh ſo ſeverely, as that his Meſſengers have come away doing no good to a people. God will one day make you know, what it is to have a labourer for him amongſt you, Then ſhall they know they had a Prophet among them, Ezek. 33.33. Then when they ſhall be puniſhed more than any other people in the world. Then, when in their own conſciences they ſhall be convinced: Oh we heard theſe things, we were told of theſe things, but rejected them!
Fifthly, God will hereby declare his power ſo much the more. For God to have labourers with him, doth not derogate from his power, but advanceth it the more; for when you ſee him work thoſe divine and admirable effects, by ſuch a contemptible way in the judgment of fleſh and bloud, hereby God is the more ſet up. We have this treaſure in earthly veſſels, that the power may be of God, 2 Cor. 4.7. Hence Paul cals it, The fooliſhneſſe of preaching, 1 Cor. 1.21. that which is ſo mighty through God, to confound the great things, and wiſe things of the world, he cals it, The fooliſhneſſe of preaching, becauſe in carnal reaſon it is ſo, both in regard of the matter and the means, or meſſengers thereof. God could have immediately and ſuddenly deſtroyed Jericho with his command, but he would have them compaſſe the City ſeven times, and blow with Rams horns, and then the wals muſt fall down. Now Gods uſing ſuch unlikely means, made his power the more apparent, which made the Apoſtle ſay, Our weapons are not carnal, but ſpiritual, but becauſe they are ſpiritual, may they not be deſpiſed? No, they are mighty to the caſting down of the ſtrong holds of ſinne, and whatſoever doth lift up it ſelf, 2 Cor. 10.5.
Now to this there needs one Caution to be added, viz. That this connexion between the labour of the Miniſter, and Gods working, is not natural, neceſſary and perpetual. Paul may plant, and Apollo may water, yet God give no increaſe. We may work, and yet neither the preſence or power of God be therein. It's not here as in the works of nature; there God hath made a perpetual and unalterable Decree, where ſuch and ſuch cauſes work, he will alſo work; but this is not ſo. As for the Lutherans, who will not acknowledge, that the Miniſtry, and Gods Spirit are ever divided; neither in the Sacraments, (Baptiſm for example) will allow a Baptiſmus externus, and internus, I know not how to underſtand them, much leſſe conſent to them.
Now if you ask, When may it fall out, that though the Miniſtry laboureth, yet God doth not work with it? I have ſpoken to this already; Reaſons may be on Gods part, the Miniſtrers and the peoples. I ſhall onelyonly ſpeak to the hearers this two-fold duty, if they would have God work with us, if you would find the Lord in our Miniſtry, that howſoever it have no virtue or efficacy to others, yet it may have to you; do theſe two things,
Firſt, Work with God in prayer, that he would work with the Miniſtry. Effectual prayer is the firſt wheel that ſets all on going. Prayer is the key of Heaven. Hence the Apoſtle James ſpeaks of a prayer, foreign, Jam. 5.16. working. Whatſoever God will do, he will do only to a praying people. It's like the Prophets arrow, if that be ſtuck not in the ground thrice, but often into Heaven, ſo often will it bring glorious effects. Now let this prayer be working two wayes:
1. In the general, That God would ſet up ſpiritual labourers in every Congregation. Our Saviour taught his Diſciples to pray, That God would ſend out labourers into his harveſt, Matth. 9.38. Every particular Congregation without ſuch a worker with God, is like the world without a Sunne. Wo be to them that are thus alone.
2. Pray in particular, That Gods work by the Miniſters work may go home to thy heart. Be exceedingly afraid, that thy condition be not made like that of Sauls, whom God would not anſwer any kind of way. As Eliſha ſtruck the waters of Jordan with Elijahs mantle, ſaying, Where is the God of Elijah? and preſently the waters did divide and give way, 2 Kings 2.14. Do thou ſay, Oh where is that mighty God that wrought ſo with Peter and Paul, and other ſervants of his!
Secondly, Take heed of ſuch ſinnes, as may provoke God, not to be with the Miniſtry. The word of God is not an hammer battering, is not a fire conſuming many times, becauſe of thy unthankfulneſs and rebellion. The Jews did ſo long ſin againſt God, that he forſook the Temple, and anſwered them no more there. Thus a people may quickly provoke God to leave the Ordinances, ſo that thou ſhalt find no benefit; no power in them, but even conſume in thy ſin.
Ʋſe. 1. Is the… Miniſtry a working with God, then it may teach Miniſters,
Firſt, That they be not workers with the Devil. And that is two waies; either by bringing in the Doctrine of Devils, all Hereſies and falſe worſhip, which are the works of the Devil: Or, Secondly, That they do not ſooth and flatter men in ſinne, as if they prayed that the Kingdom of darkneſs may come, and not the Kingdom of God. And
Secondly, So to walk, as thoſe that work with him. Who is ſufficient for this? What holineſs, purity, humility is required?
Ʋſe 2. To the people. Is it a working with God? then lay aſide all prejudice and cavils againſt it: Neglect it not, thou refuſeſt the work of God upon thy ſoul. This is the way wherein God will diſcover his power.
Secondly, Wonder not if the Miniſtry hath many times wrought ſuch powerfull effects; that the blind ſee, the poor are humbled, the lofty caſt down, and mens hearts changed, for God worketh with it.
Ye are Gods husbandry, ye are Gods building.
The former part of this Text contained the deſcription of the Office of the Miniſters in the Church of God: They were labourers with God; This latter part deſcribeth the nature of the people, and the Church of God, in what ſuteable relation they ſtand in, viz. They are Gods husbandry, they are Gods building. Here is a two-fold Metaphor, and the firſt, that referreth to the compariſons the Apoſtle had uſed before, of watering and planting; Now anſwerable to this is Gods tillage: the latter, of building the Apoſtle proſecuteth in the following Verſes: Both theſe ſimilitudes tend to the ſame thing, yet they both have their peculiar ſignification likewiſe, and emphaſis. The firſt word foreign ſignifieth both the matter and object, that they are Gods field, ager colendus; as alſo Gods work about it: we may put both the ſimilitudes together, and Obſerve
That the people of God are his husbandry, and building.Obſerv. The people of God are his husbandry and building.
The Scripture doth delight to compare the Church to many ſimilitudes; all which ſhew the tende… and dear reſpects it ſtands in towards God: Sometimes to a wife; ſometimes to a body; ſometimes to the branches of a Vine; at other times to a garden; to a Vineyard; and here to a field, and an houſe. Every one of theſe ſimilitudes hath ſome peculiar reſpect, which the other hath not; and yet they all ſhew the near conjunction and relation they have to God. They are excellent ſimilitudes, becauſe they partly ſhew Gods tender love to us; and partly they teach what holy and pur… perſons we ſhould be to God: So that here is both great priviledge, and exact duty. We will firſt handle theſe two ſimilitudes joyntly, and then ſeverally: Joyntly in that they are Gods husbandry, and houſe; It implyeth theſe things.
Firſt, The power and goodneſs of God in making them ſo. What our being Gods huſbandry and building, joyntly conſidered, implies.A building is not of it ſelf; every body that ſeeth a houſe, preſently concludes the houſe did not make it ſelf; ſo if you ſee a field well husbanded, plowed, ſowed, and cloathed with goodly Corn, we all know, of it ſelf the earth would not do ſo: but rather its curſe is to bring forth briars, and thornes: So when you ſee a people leaving the ſinnes and ſuperſtitious Idolatry of the world, walking according to the rules revealed in Scripture▪ you muſt neceſſarily conclude, this men have not of themſelves, they cannot have this by fleſh and blood. Hence God ſpeaking of the Church of Iſrael, ſaid, He planted a Vine, Jer. 2.21. even as the pleaſant garden of Eden was planted at firſt. Thus the Pſalmiſt ſpeaking not of our natural, but Church-Creation, ſaith, We are the ſheep of his paſture, he hath made us, and not we our ſelves, Pſal. 100 3. So then it is God that hath made us not only creatures, but a people believing in him, and worſhipping of him.
Secondly, It doth imply dominion and abſolute ſoveraignty over us. Even as the Maſter that buildeth the houſe, appointeth what cuſtomes and orders ſhall be in the houſe; the Husbandman appointeth what ſeed he pleaſeth for the ground, Heb. 3.6. Chriſt is ſaid to be a Sonne over this houſe, whoſe houſe the godly are; he is there exalted above Moſes who was a faithfull ſervant in the houſe of God, and appointed what worſhip God commanded, but Chriſt was over the houſe, as well as over him that built it. This point is of great conſideration; for how durſt men in all ages have brought in ſuch ſuperſtition, ſuch hereſie, ſuch tyranny in the Church of God, if they had remembred there is but one Maſter in the houſe of God, one Law giver: All Officers are but ſervants, and not Maſters.
Thirdly, It denoteth propriety and intereſt that God hath a right to us, that we are his, and not our own. The houſe is the owners, he hath the propriety of it; and therefore the Scripture is not content with theſe ſimilitudes, but uſeth theſe that declare a ſweeter union, and nearer; as that of a wife to a husband, that of the body to the head: So that by this means, they who are indeed of this building, of this field; they are more happy then all others in the world, for God is in covenant with them. To them only God is their God, and they his people. And when the Pſalmiſt had ſpoken of all external felicity, ſaying, Happy are the people that are in ſuch a caſe; he addeth, Yea, happy are the people whoſe God is the Lord, Pſal. 144.15. So then, we cannot name a greater Prerogative and Priviledge, then to be in ſuch a relation, all that God hath, is their's; his wiſdom, power, and goodneſs. Only by the way, take notice, that many are externally of this husbandry this building, that are not internally; and therefore ſuch have not the Promiſes made good to them in all reſpects. How hardly can we ſay of many people, They are Gods building? Yea, they are rather the Devils Den, and his Hell. (But more of this hereafter.)
Fourthly, It ſuppoſeth care, love, and protection: This floweth from the other. Propriety cauſeth care and love among men. What cares a man for another mans Field, another mans Corn, but he looketh to his own? He weedeth that, he fenceth that, he keepeth that from all violence: And this (certainly) ſhould encourage the godly in their conflict with ſinne. Oh! they complain of the weeds, thornes, that grow up in their heart, that choak the good ſeed; let them remember, they are Gods, as well as their own, and it belongs to him! It's for his honour and glory to have theſe thornes pulled up: It makes for Gods praiſe, that thy heart be a room ſwept and kept clear for him to lodge in. Oh! urge this in Prayer! O Lord, am I not thy husbandry? Is not my ſoul thy building? Why then lieth it thus ruinous? Why is it neglected by thee? It's not only my comfort, my happineſs, but thy glory and honour is intereſted in this.
Come we in the next place, to conſider the ſeveral ſimilitudes: And
Firſt, Ye are Gods Husbandry. Take notice, that he doth not here ſpeak, of the inviſible and myſtical Church of Chriſt, but as they were a viſible Church at Corinth; As there was a viſible company of men, openly and publiquely profeſſing the Faith of Chriſt, and joyning together in an external Communion in holy Ordinances. Here is much in this, for it ſheweth how all our particular Congregations ſhould be; what manner of Societies, even ſuch as are Gods Husbandry, Gods Tillage, Building and Houſe. This is the great truth that people ſhould hearken after, that they walk worthy of ſuch glorious Titles and Relations.
This Relation of being Gods Husbandry, implieth ſomething on his part, What to be Gods Husbandry implies. 1. On Gods part.and many things on ours. On his part:
Firſt, That he finds all people of themſelves like a barren wilderneſs, and fruitleſs deſert. The Curſe upon the ground, is fulfilled in them, to bring forth nothing but briers and thornes. All the things of grace and godlineſs, are not only above our natures, but contrary to them: Even as if a man ſhould ſee a piece of ground like the very rocks, that no Husbandry could ever do any good on it: The ſame are all people, when the Word comes at firſt to them. In other expreſſions it's called raiſing up Children to Abraham out of ſtones. And as wild beaſts delight to be in the wilderneſs, that is their habitation: Thus are all men till converted by the Word, ſo many wild beaſts carried away with bruitiſh luſts, in the wilderneſs of the world; which makes the Scripture compare them ſo often to ſuch things. Oh then, bewail the roughneſs and obſtinacy in thy heart to what is godly.
Secondly, It ſuppoſeth that grace and godlineſs is wholly planted by God in their ſouls; for this floweth from the other. Seeing we are ſuch a barren wilderneſs, what fruit can ever be expected from us? All the fruit then, of righteouſneſs and godlineſs doth come wholly from him: We of our ſelves ſtand like ſo many rotten fruitleſs trees, to be curſed by God, and cut down for the fire; but it's the grace of God, that works the beginnings and increaſe of all godlineſs in them. Marvell not then, if you ſee a people under the ſweeteſt and beſt ſeaſons of grace, to be yet barren and unprofitable; for this fruitfulneſs is only of God. Oh, we would wonder, that a people who know ſo much, who hear ſo much, that have clouds ſo often raining on them, ſhould yet be like ſo many ſtones and rocks! Oh, this is the wrath and judgment of God to be trembled under it! For he makes one to grow and not another; He cauſeth grace to ſpring up in one, and not another.
Thirdly, This ſuppoſeth that God likewiſe giveth all the ſeaſons, and opportunities of growth and fruitfulneſs. As the Gardiner, he looketh to his times when he muſt water the Plants, leſt they die: The ſeaſon of the year helpeth to grow, as well as the nature of the ſoil: Annus non ager fructificat. Hence God when he is angry, he threatneth that he will command his clouds not to rain, Iſa. 5. God threatens it as the greateſt judgment, to deprive a people of the Miniſtry, and ſ…aſon of grace, how low and ſlight thoughts ſoever people have of it! Obſerve that place, Ezek. 7.26. Miſchief ſhall come upon miſchief, one calamity upon another: And what then? They ſhall ſeek for a Viſion of the Prophet, but the Law ſhall periſh from the Prieſt. Thus Amos 8.11. When God will make a people a barren and deſert Nation, then he makes thoſe ſpiritual heavens like braſſe and iron. Oh then, know, that as the natural ſeaſons and times are of his appointment, ſo much more the gracious ones.
On our parts, who are the field to be tilled, there are theſe things:2. On o… part.
Firſt, A willingneſs to have the Word of God prepare and wound our ſouls; even tearing our heart to pieces, that ſo the Word as ſeed, may fructifie. This is that the Scripture cals, plowing up the fallow ground, Jer. 4.3. That is, when the Law and Threatnings of the Word enter into our very bowels; is like the Plough, that makes deep furrows in the heart. Oh then, that the ſecure, confident, and quiet heart, that hath thus many years layen quiet and at eaſe, feeling no grief nor trouble, may at laſt be wounded and cut aſſunder! This is not an acceptable pleaſing work to you, but very neceſſary it is: Could the ground be ſenſible, it would feel the plow making torments and rents in the bowels of it. Thus it is here; the Law of God, the Word of God, that comes like a two-edged ſword in thy bowels; that bloweth like a ſtrong tempeſt, and ſhakes thy ſinnes at the very root. Oh, expect not healing, and peace and comfort, till you have been thus diſquieted! Do not then quarrell at the Word of God, but rather bleſs him for the power of it, when it changeth the whole face of a Congregation; filleth thee with many ſad and anxious thoughts; ſends thee home enquiring, Lord, what ſhall I do? What will become of me? The Pſalmiſt complains of wicked men, They made long furrows upon his back; but this is happy, when the word makes deep furrows in thy heart; otherwiſe, it's but ſowing upon the high-way, which comes to no good.
Secondly, This implieth that you ſhould anſwer the ſatisfaction of that Huſbandman, whoſe Husbandry you are. Who will bear that ground, which after much labour and coſt, brings forth no fruit at all? Now, God hath greatly complained of this, that when he looked for grapes, behold wild grapes; when he looked for righteouſneſs, behold Hemlock. Oh, this will confound you at the day of Judgment! This will be your condemnation. This you will never endure, that God hath cauſed his ſeed to be ſown, given you an excellent ſeed-time, precious ſeaſons of grace, but you for fruit, have brought forth briers. We read of Chriſt, that when he looked for fruit on a Fig-tree, and ſaw none, he curſed it for ever, although the Text ſaith, it was not the time, or ſeaſon for figs, Mat. 11.13. Oh then, with what a grievous Curſe, may God curſe thee, when the time and ſeaſon is of fruit, and thou haſt none! Oh, bethink your ſelves, how you ſhall anſwer God in this matter!
Thirdly, It ſuppoſeth a carefull improvement of all thoſe means which God uſeth for our ſpiritual good. If we be Gods Husbandry, we are patiently to receive, and fruitfully to improve whatſoever may make for our fruitfulneſs.
Now the meanes are of two ſorts, either eſſential, and intire and perfect; ſuch as the hearing of the Word, praying, godly Communion; or, accidentall and occaſional, ſuch as afflictions, troubles, and perſecutions. Even as the pruning of the Vine, the burning of the Ground makes it fruitfull; ſo all the troubles, calamities and miſeries, that God brings on his Husbandry, is to make them more fertile. They need a Winter as well as a Sommer. If thou then deſpiſeſt the Miniſtry; thou art careleſs under the means of grace, no wonder if thou art no better then Heathens, or Pagans, that live in the wilderneſs. Thou that art a tree planted by the River ſide, yet bringeſt forth no fruit, thy condemnation is near.
Laſtly, Conſider how neer ſuch a people are to utter ruine; while you are but neer it, there is ſome hope of ſcaping, if you ſeek out; who after all Gods Husbandry, are the ſame ignorant and prophane people ſtill. The Apoſtle is plain in this; The ground that often receives rain, and yet brings forth nothing but briers and thornes, is nigh unto curſing, Heb. 6.8. It is nigh, that is a mercy; but at laſt it will be actually curſed, and thrown in the fire. Thou that art a wicked man in Gods field, it will be worſe with thee then all the wicked men in the world, that are not Gods Church. Let there be a weed in a Corn-field or a Garden, it is ſure to be weeded up; whereas, if it had been in the Heath or high-way, it might have grown long enough. Oh, then ſay, it cannot be that I ſhould hold long with this wickedneſs in Gods field, his judgments will overtake me.
Ʋſe of Inſtruction: Learn underſtanding by this familiar ſimilitude, You are Gods Husbandry. The Spirit of God from the vocation and calling of many of you, uſeth a compariſon, that ſo by earthly things, you may come to heavenly. What you would have your fields be to you after all your pain and coſt, the ſame be you to God. Barrenneſs and unfruitfulneſs, how doth it diſcourage you? You care not for that Ground, which never will yield a crop after all coſt upon it; How can God indure thee? Thy ſoul is Gods field. Oh, what fruit, what reformation ſhouldſt thou ſhew forth? Thus not only the Sabbath day, but every day may be a Sabbath day: Every field thou goeſt into; Every goodly crop thou ſeeſt on the ground, it may teach and preach unto thee. As our Saviour ſaid, If I have ſpoken to you earthly things, and you underſtand them not, how then heavenly? Joh. 3. If heavenly things be repreſented to you, under the comp… riſon of earthly things, and you not receive them, how then if ſpoken in their own nature? Take heed then, leſt thou who art, as yet, Gods field, by his love and care on thee, do not by his juſt wrath, make thee a field of blood; yea, the blood of thy own ſoul.
Ye are Gods building.
This is the later ſimilitude, which taken ſingly of it ſelf, affords many neceſſary conſiderations. For ſtill take this along with you, that he ſpeaks not here of the myſtical and inviſible Church, but that viſible Church which was at Corinth; and you will conclude this is a great title. If the Centurion ſaid, He was not worthy that Chriſt ſhould come within his roof. How much more unworthy then are a people to be made a conſtant dwelling houſe for Chriſt ſpiritually to reſide there? And as it is a Title full of glory; ſo it is alſo full of duty. What manner of perſons ought they to be, who may be called Gods houſe, Gods building? I need not enlarge my ſelf further in the Preface.
The word hath no difficulty; onelyonly as the former ſimilitude did ſeem to comprehend both the matter, and Gods action about it; So here foreign, may take in both, that we are the houſe of God, and that the building alſo is of God; that we are of God both in fieri and facto eſſe.
Doct. That particular Churches are, or ſhould be Gods houſe, Gods building.
Gods houſe, or a Church,Of Gods houſe. is not properly the building made of timber and ſtones. When we call that place a Church, or the houſe of God, it is onelyonly by a Trope, the perſons contained put for the place containing; and we can hardly in the New Teſtament find it ſo called; yea ſome learned men ſay not at all: to be ſure, there is but one place (1 Cor. 11.22) contended for, that Church is put for the place where believers meet. It is true, ſome other places are preſſed for this ſenſe, but with great conſtraint. But in our common ſpeech we call the material building a Church figuratively; as Civitas is ſometimes put for the place, whereas properly it ſignifieth the Community of men met together by ſome orderly way. So Synagogue doth properly ſignifie the company gathered together, or their gathering together, though afterwards for the place, as in the Scriptures often. Thus cuſtome hath authorized it about the word Church.
Now ſee what degeneration grew in time. The Material building, which they called the Church, the Houſe of God, they gave a relative ſanctity to; they made it holyer then other places, but a reall ſanctity, or perſonal holineſs of thoſe men, who indeed were the Church, and the Houſe of God, that they perſecuted and deſtroyed. Iſidore Peluſiota, in an Epiſtle of his, ſpeaketh excellently to this purpoſe, reproving a Biſhop that adorned the Church-building with Images and coſtly Ornaments, but perſecuted thoſe that were the Church indeed. The latter he calleth foreign, and the building, foreign. So then, take off your thoughts from all ſuperſtitious conce…s about holineſs in places. Gods Houſe, Gods Church, are the perſons and men that do outwardly profeſs his way, and live accordingly: Whoſe Houſe we are. Heb. 3 6. With thoſe God is preſent. Indeed 1 Chron. 7. we read of a Temple, a great ſtately Houſe dedicated to God, with a relative holineſs, with Prayers that God would be preſent there; his eyes and his heart would be in that place. But to argue from that Temple, to our material Churches, it's very unſafe: [It is true, Mr Made (whoſe opinion about the relative holineſs of Churches in Goſpel times, is publiquely known) doth endeavour to anſwer this Argument thus, viz. That though we have not ſuch a command as the Jews had about the Temple for our Churches, yet by Analogy, ſuch a Jewiſh command will bind, &c. But through this w…de gate the whole Jewiſh adminiſtration may croude in upon us, &c.] For, the Temple was typical of Chriſts body, and therefore was deſtroyed with all the other ſignificative Ceremonies. So then, they erre on one hand too rigidly, who think we may not call this material building, a Church: for, we may call it ſo, by a figure, which is ordinary about ſuch things. And they on the other hand, who take of their thoughts from minding the true Church indeed, and Houſe of God, by holineſs and purity of life, addicting themſelves to curious building, goodly Images, and external worſhip. But this occaſionally only. We ſee here, the Apoſtle ſpeaks of perſons, and not of places; and he ſaith, They are Gods building. All our particular Societies ſhould be of ſuch men for knowledge and godlineſs, that we may ſay they are Gods Houſe, not the Devils den.
What Gods building, and our being his houſe implieth.Now this compariſon of building, ſuppoſeth theſe things.
Firſt, That a people of themſelves, are nothing but ſo much rubbiſh and ſit fuel for Hell fire; and that it's God who makes them this glorious building; That as you ſee the Temple was built by excellent art; The trees in the forreſt, and the ſtones in the quarrey, could never have prepar'd themſelves, nor put themſelves into ſo goodly a ſtructure: So it is here. Men by their own power, their own ability and ſtrength, could never become a fit habitation for the Lord to reſt in. We are not born but made the houſe and building of God: ſo that although by our birth and education we may have many Church-priveledges, being born of Chriſtian Parents; yet we have no ſaving priviledges, till God hath wrought ſomething upon every mans ſoul in particular, that it may be his faith, his godlineſs, his patience, and ſo indeed the Temple of the Holy Ghoſt.
Secondly, It implyeth that the matter of this building ſhould be ſound, precious, and ſubſtantial. The material Temple was built of the choiceſt ſtone, and moſt excellent timber; and the Apoſtle in this Chapter, ſuppoſeth this houſe to be built of gold and ſtone, and that the building of hay and ſtubble is very abſurd and dangerous: which although it be chiefly to be underſtood of the Doctrine, yet it hath ſome relation alſo to the perſons conſtituting a Church. It's the great Queſtion in this age, What is the matter of a Church? What perſons ought to be taken in, to conſtitute a Church? I ſhall not touch on that now. It is one thing to ſay, What ſhould be, and another thing, What the Scripture fore-tels will be. It's true, all that are of this building, ſhould be really and truly ſound both in Doctrine and life; and where any of heretical Doctrines, or prophane lives have got into this houſe, the Scripture commands ſuch to be caſt out, as being a diſhonour and a burden to the houſe: but yet it alſo fore-tels, that there will be tares among the wheat. That in this houſe there will be veſſels of honour and of diſhonour. But more of this anon. This is certain, we cannot ſufficiently lament to ſee the ruines of Gods houſe in this ſpiritual ſenſe. As they wept to ſee Jeruſalem the ſecond time built, becauſe it came ſo ſhort of the luſtre and glory, the former Temple had: So may we mourn exceedingly to ſee what our particular Congregations are, comparatively to primitive Inſtitutions, and the patern upon the Mount. Indeed this Church had ſome weeds; but how reſtleſſe is Paul to pull them out? Oh how deſirous, as he ſaith, 2 Cor. 11.2. to preſent them a pure Virgin to Chriſt, free from all falſe worſhip, and all foul tranſgreſſions! Oh that you would think of this, what ye ought to be! Holineſſe to the Lord, ſhould be writ on your hands, fore-heads, and whole converſation.
Thirdly, It implieth the gracious preſence and power of God among his people. An houſe is the place, where a man dwels and continually reſides; and this is one great reaſon, why God uſeth this Metaphor to ſhew with what re…t and delight he will take up his habitation in his Church. Thus the Covenant of grace runnes from this, when the Apoſtle 2 Cor. 6. had ſhewed, That there ought to be no agreement between the Temple of God and Idols, he addeth, They are the Temple of the living God; and therefore what he inferreth, I will dwell in them, and walk in them, and I will be their God, and they ſhall be my people, foreign and foreign, As the Apoſtle to deſcribe the innate power of original ſinne ſaid, It dwelled in him. So it is here, God to deſcribe how intimate, familiar and gracious his preſence is, ſaith, He will dwell in them. This particular then ſheweth, there are many in this houſe, that are not of this houſe; for how is Gods preſence and power manifeſted in them? Nay, doth not the Devil and ſinne diſcover themſelves dwelling in them? Do they manifeſt any thing but the blackneſſe of darkneſſe in their words and works? Glory not then of being in the houſe of God, if you find not the powerfull preſence of God in you; which is two wayes; by ſanctification and conſolation. In theſe two wayes God doth diſcover himſelf, he fils with grace, and conſolation, he ſanctifieth and comforts, They are in Chriſt, and Chriſt in them.
Fourthly, This houſe or building doth imply, God to be the Maſter therein, that he only may preſcribe the Laws and orders, what ſhall be done, and what not, he appoints every one his work, and his labour. All the Officers in the Church are but ſervants. None may take upon them to appoint what is to be believed? How God muſt be worſhipped? This is of great conſideration. Chriſt is ſaid to be more faithfull in this houſe, than Moſes in the former, Heb. 3. Hence came the neglect of all true Worſhip and piety, becauſe the orders and laws of the Maſter are not followed. Come then and be afraid, thou that liveſt in prophaneneſſe and impiety, what Law, what order hath God for this in his houſe? His Houſe is an Houſe of Prayer: Ye are to be a praying people, but thou art a curſing and blaſpheming wretch: In his Houſe every veſſel was holy, but thou art a loathſome veſſel of all impiety and filthineſſe.
Fifthly, Here is this further in this building; It's not an ordinary building, but a ſacred and an holy one. Therefore (as you heard) they are called, The Temple of the living God. Now then, what an aſtoniſhing conſideration is this? Thoſe that are of this Houſe, muſt be ſeparated unto God, from all prophane and common things; even as the Temple might not be polluted by any common action. And hence is that phraſe, They are ſanctified; that is, they are made holy, by a peculiar dedication unto God. Therefore in that 2 Cor. 6.16, 17. when the Apoſtle had ſaid they were the Temple of the living God, he addeth this Exhortation; Therefore come out from among them, and touch no unclean thing. Oh then, if you would be thought the Houſe and Temple of the Lord, conſider what Communion hath light with darkneſs! What agreement is there between Chriſt and Belial? Be not then forgetfull of this, when thou art tempted unto any groſſe impiety.
Sixthly, It being an houſe, all within are ſervants, and ſo they are to do their Maſters worke, to live to him. Whatſoever you do, do all to the glory of God, 1 Cor. 10 31. All thoſe ſervants in the Parable, called for by the Maſter, and bid to merchandize till he came, Luke 19 12. And thoſe who have been eminent in Gods work, they have this title in a peculiar manner. Thus Moſes the ſervant of God, and Paul the ſervant of Chriſt. Now (alas) who thinketh of theſe things? Every man lives to himſelf, to his own eaſe, gain and advantage. We walk not as ſervants, who though they have gained never ſo much, yet ſay, this is none of ours, we may not do with it what we pleaſe, Servus non eſt perſona, ſedres, ſaith the Civil Law. Thus, this health, this wealth, theſe parts, this time is none of m…ne, I muſt improve it for my Maſter. Oh what a good conſideration would this be for every one to think, I am ſet in this place, I am in this relation, I have theſe helpes to ſerve God with! This is my chiefe end.
Seventhly, It ſuppoſeth Order and Government. The Church of God is an Houſe; now that hath domeſtical Laws. There are Oeconomicks as well as Politicks; it doth not deſerve the name of an houſe, where there is no body to command, nor none to obey, but all do as they liſt. And muſt not this be much more in the ſpiritual houſe of God. Paul did rejoyce to ſee the Churches Order, and her faith, Col. 2.5. her Faith for Doctrine, her Order for Government. Hence the Scripture ſpeaks of thoſe that govern, and thoſe that are to obey; and God who is not a God of confuſion, hath not left every man to believe, and think, and maintain what he lift. Hence are thoſe ſpiritual cenſures, of reproving, admoniſhing and caſting out a man, Some walk diſorderly, foreign, 2 Theſ. 3.11. it's an excellent word, it ſignifieth ſuch an exact order, as in an army, none may break his rank. Thus God hath ſet a ſpiritual order in his Church; ſome are eyes, ſome hands, ſome to preach, ſome to hear, ſome to rule, ſome to obey; and it's a monſter, and not a body, when every member would be an eye, every private man a publick Officer in the Church. This would be a Babel, and not Gods houſe.
Eighthly, Ʋnity, love and concord among thoſe that are in the ſame houſe. Oh let this ſhame all animoſities, fractions and quarrellings! Are we not of the ſame houſe? How comely a thing is it to ſee brethren dwell together in unity? Pſal. 133.1, 2. It's compared to that precious ointment poured on Aaron. We reade in one Parable of ſome wicked ſervants, that were drunken, and did beat their fellow ſervants; but how ſevere will their Maſter be againſt ſuch? How much reſpect have Laws given to the material building, that none might quarrel or fight in the Church or Church-yard? Now it's a farre greater matter to have thoſe brawlings and contentions in the ſpiritual houſe of God. The primitive Chriſtians were remarkable for all this, when they all had one heart, and one mind; If it be a body, and Chriſts body, then one member muſt not fight with another.
Ʋſe Of Direction to our particular Congregations. Oh conſider what titles and names the Scripture uſeth to give to ſuch ſocieties! To be Gods houſe. Is not this enough to confound us, when we have by our luſts made them the ſty of ſwine? or as Jeruſalem was in her deſolation made for Owls and Satyrs to dance in, ſo we chaſe away the preſence of God from our Congregations, and the Devil and luſts reigne over us. Oh how unworthy are we of ſuch names! Know then that of all places, Gods judgement will firſt begin with his own people, Then judgement muſt begin at the houſe of God. Your condemnation will be greater than thoſe who never were dignified with ſuch titles. Study Reformation every one in his particular, leſt Chriſt take up a rod and whip to cleanſe his Temple. Certainly all our particular Congregations need much building, much reforming; this hath made ſo many ſad queſtions, Whether they may be called Churches, becauſe ſo many ignorant and prophane abound every where. Let us labour to take away theſe blemiſhes; woe be to thoſe that give theſe offences: you go on from one luſt to another, and never think what order God hath left to guide you by. What purity, zeal, mortification ought to be every where? To be like an heavenly orb full of glorious ſtars. What doth the prophane man, the liar, the proud man, the beaſtly drunkard in Gods houſe? A maſter of a family, that loveth God, and hath care of his own ſoul, will not let ſuch a perſon dwell in his own houſe; and do you think God will ſuffer it? So then look not only to your own ſins, as private perſons, but as ſervants in ſo many houſes. Pray for godly order, comely ſociety.