One Hundred Select Sermons, New Testament · Sermon 32
SERMON XXXII.
1 Cor. 12.31.
But covet earneſtly the best gifts: and yet ſhew I unto you a more excellent way.
There is nothing almoſt wherein Satan has more advantage againſt the ſons of men, than by thoſe things which conſidered in themſelves are of the greateſt worth and dignity. That which is any man's excellency is for the moſt part the matter of his temptation: and that wherein God does lay the foundation of greater thankfulneſs and improvement, therein does the Devil lay the foundation of more deſtruction and ruin. It is obſervable in nothing more than in the excellencies and perfections of the mind, Wit and Parts, and Learning, and ſuch Spiritual Endowments; where it is hard and rare for any very much to abound in them, and not occaſionally from them to be drawn aſide from better things. Therefore the Apoſtle Paul in the courſe of this preſent Scripture, being to deal with a learned people, the people of Corinth, a people that ſtood very much upon their parts and gifts, and wiſdom, and eloquence, and the like, like a wiſe and cunning Crafts-maſter he does accordingly apply himſelf to them with Doctrine ſutable hereunto; where we may obſerve he does not go about to take away their learning from them, or to abridg them, and cut them ſhort of thoſe Perfections which were eminent in them; only he takes occaſion to commend an higher kind of learning to them, from whence that which they had already might be more profitable both to others and themſelves. He does not here ſtop the fountain or dry the ſpring it ſelf up; only he cuts out another channel (as it were) for theſe waters to run in, and to diſperſe themſelves with more advantage; he bids them to covet earneſtly the beſt gifts, and yet he ſhews unto them a more excellent way.
IN this preſent Verſe before us we have two General Parts eſpecially obſervable of us: Firſt, A Counſel or Exhortation: Secondly, An Additional Regulation of the ſaid Counſel. The former we have in thoſe words, Covet earnestly the beſt gifts. The latter in theſe, And yet ſhew I unto you a more excellent way.
We begin in order with the former, viz. The Counſel or Exhortation, Covet earneſtly, &c. Wherein again we have three Particulars more: Firſt, The object propounded, and that is Gifts. Secondly, The Comparative qualification of this object, and that is the beſt or better Gifts. Thirdly, The Intenſive Affection which is required to the attaining of them, and that is Zeal, Covet earnestly.
For the firſt, The Object propounded, it is here ſaid to be Gifts. By Gifts here we are to underſtand Spiritual gifts, the ſame which we find to be called foreign, 1 Cor. 14.1. Deſire ſpiritual gifts. Theſe were ſuch as he had mentioned in the foregoing part of the Chapter, Wiſdom, Knowledg, Judgment, Ʋtterance, Languages and the like, theſe were of the nature of thoſe Gifts which the Apoſtle Paul does here in this place commend to the Affections and Endeavours of theſe Corinthians, to whom he here writes, and from them to us.
And there are two things which are here conſiderable of us: Firſt, The Phraſe or Expreſſion: And ſecondly, The Matter or thing it ſelf which under this phraſe is ſignified and propounded to be regarded by us.
Firſt, For the Phraſe or expreſſion, it is as you ſee, gifts: This is the nature and condition of all thoſe endowments and qualifications which any are furniſht withal in order to any performance and ſervice whether of Church or State; all abilities and faculties whatſoever, they are no other than gifts. Gifts they are, and ſo they are here rendred to be in our Engliſh Bibles; but yet if we thoroughly examine it, this is a little too narrow and ſtraitned and expreſſion for them; neither does it ſeem ſo fully to come home, either to the word or ſcope of the Text; for it is not foreign only, but foreign, not a gift only, but a free gift; not a gift, which has ſomewhat antecedent to provoke it, or to merit at Gods hands, but a free gift, which proceeds from pure and undeſerved love. It is Donum Gratuitum, and it is Gratia gratis data, which is here pointed out unto us. Thus I ſay are all thoſe abilities which any in any kind whatſoever, or to any purpoſe, are endowed withal.
This it is thus far uſeful to us, as it ſerves to ingender all meekneſs and humility in us, to keep us from ſwelling and puffing up, which any in any excellency are at any time ſubject unto. It is the very improvement which the Apoſtle Paul himſelf ſeems to make of this obſervation, 1 Cor. 4.6, 7. That ye might learn not to think of men above that which is written, that no one of you be puffed up for one againſt another. For who maketh thee to differ from another? and what haſt thou that thou didſt not receive? Now if thou didſt receive it, why doſt thou glory, as if thou hadst not received it? When men ſhall conſider that that which they have, they have by free gift; here is that which may pull down their pride, and prevent them from that haughtineſs of ſpirit, whereunto they are otherwiſe too much addicted and inclined.
So likewiſe further it holds well for the improvement and exerciſe of theſe gifts which God hath given us, that we be no niggards or reſtrainers of them, but good ſtewards of the manifold Grace of God, as the Apoſtle Peter admoniſhes, and as our Saviour exhorts his Diſciples, and in them all others: Freely ye have received, freely give. And thus much briefly of the phraſe or expreſſion, which is here uſed by the Apoſtle, and that is Gifts.
Now in the next place for the thing it ſelf, this is that which is here commended to theſe Corinthians to look after theſe free endowments, and to endeavour to partake of them themſelves for their own particular; and ſo are we from them deſired to do the ſame alſo, to covet earneſtly theſe beſt gifts, not only the ſaving and ſanctifying Gifts of the Spirit (which we ſhall have occaſion to ſpeak of more hereafter) but alſo the common and ordinary; common and ordinary in one ſenſe, though in another ſenſe more peculiar and reſtrained. Such Gifts as we mentioned before, Knowledg and Language, and Eloquence, and ſuch as theſe, theſe are better gifts, and have eſpecial dignity and excellency in them.
The Dignity and excellency of them may be briefly laid forth unto us in three Particulars:
Firſt, From their original and conveyance, when we ſhall conſider how we come by them, and how they are indeed derived and tranſmitted unto us, there is ſomewhat in that; and that is not only from God and his Spirit, from whom all good things come to our hands, but likewiſe as a ſpecial fruit and conſequent of Chriſts Aſcenſion. Theſe gifts they are as it were the legacy of Chriſt, and the relict which he dropt and left behind him, when he went up into heaven. According to that of the Pſalmiſt, Pſal. 68.18. repeated again by the Apoſtle, Epheſ. 4.8. When he aſcended up on high he led captivity captive, and gave gifts unto men. See how theſe gifts did follow upon Chriſts Aſcenſion, and did take their firſt riſe from that as the occaſion of them. Now if there were no more but this in it, there were very good reaſon certainly why we ſhould a little look after them. The gifts of dying friends they are for the moſt part in very great account and valuation with us; let them be but what they will for the ſubstance of them, yet we eſteem them in regard of the circumſtances and the relation which is upon them. And ſo it ſhould be with us here in regard of theſe ſeveral gifts, we ſhould prize them in reference hereunto. Foraſmuch as Chriſt when he took his leave of the world, and was now gloriouſly aſcended to his Father, did pour forth theſe his gifts upon his Church as a ſpecial teſtimony of his love unto it. He received them of his Father that he might beſtow them upon us. And therefore that which in one place of Scripture is accepit, in another place of Scripture is dedit; id eſt, accepit ut daret. So that we have cauſe to regard theſe gifts firſt of all, in the notion of their original and conveyance.
But ſecondly, That's not all, there's a further ground for our embracing them beſides, and that is by conſidering them ſubſtantially, what they are in their own nature, and that impreſſion which they leave upon the ſubject, in which they are: theſe gifts if we do but conſider them in themſlves, they are very amiable and lovely, and ſo make thoſe perſons further to be who are endowed with them. They are ſpecial ornaments and beautifyings to them, and do much raiſe them above other men, not only thoſe extraordinary perfections which were conferred upon the Apoſtles themſelves in the Primitive times of the Church, but even likewiſe thoſe more ordinary and common gifts which men receive even now in theſe days. They are ſuch as do much adorn and advance and ſet a luſter upon thoſe which have them, and are partakers of them.
Thirdly, And eſpecially for their uſe and improvement, and thoſe gracious ends which they lead unto. And that is (as the Apoſtle himſelf does expreſs it to us in ſo many words) for the work of the Miniſtry, for the perfecting of the Saints, for the edifying of the body of Chriſt. Theſe gifts they reach to theſe ends, Epheſ. 4.11, 12. Every thing is ſo far forth deſirable as it ſerves to better purpoſes and deſigns. Now this is the advantage of ſpiritual gifts, eſpecially there where they are drawn out into their full extent, that they do at leaſt for a very great part of them ſerve to build up the Church of Chriſt. The manifeſtation of the ſpirit is given to every one to profit withal, 1 Cor. 12.7. But of this we ſhall ſpeak more anon. So much therefore now for that, viz. the firſt particular conſiderable in this firſt General, and that is the object propounded, Gifts.
The ſecond is the qualification of this object by way of compariſon or diſtinction; and that is the best or better gifts, foreign. Where we may obſerve two things more: Firſt, that which is implied: And ſecondly that which is expreſt. That which is implied is this, That there are ſome Gifts better than others. That which is expreſt is this, that if there be any Gifts better than others, thoſe are they which we for our particulars of all others are to apply our ſelves to.
Firſt, For that which is implied, there are ſome gifts which are better than others; this is here ſuppoſed and taken for granted, whiles the Apoſtle propounds the better gifts to be coveted after, he does thereby imply that there is a diſtinction of gifts, and that there are ſome of them which are better than the reſt, and ſo there are; though all in their kind very good, as proceeding each of them from one and the ſelf-ſame ſpirit; yet there is a difference and a diſtinction amongſt them, according to that which we have in the fourth verſe of this preſent Chapter. Distinctiones ſunt donorum, ſed idem ſpiritus. There are diverſities or distinctions of gifts (ſo ſome render the words) but the ſame ſpirit.
For the better opening of this preſent point, it will not be amiſs for us to conſider wherein this diſtinction does conſiſt, namely in what reſpect ſome gifts are ſaid to be better than others, and do partake of this better denomination.
Firſt, Gifts ſometimes are counted better, as they are any thing more rare and unuſual. Thoſe which can do ſomewhat which few elſe can do beſides, they do from hence for the moſt part eſteem themſelves to be better qualified, and think that therefore they have preſently the better gifts. There's an affectation in ſome kind of perſons after ſingular and peculiar abilities, according to which they do ordinarily reckon and account of themſelves, though the things in their own nature are but indeed of common conſideration. Thus it is with ſome Scholars, juſt as it is with ſome Books, which have a price ſet upon them more from their ſcarcity and hardneſs to be got, than from the matter and compoſure of them, or any intrinſecal worth which is in them: But this is not ſuch a betterneſs as the Apoſtle does intend in this place.
Secondly, Gifts are ſometimes counted better, as they are more glorious, and conſpicuous, and plauſible in the eyes of the world; thus there are ſome which are eſpecially more than others, which have a greater luſter upon them, and do more appear and vent themſelves abroad to the approbation of other men, which yet notwithſtanding ſimply conſidered are not the better gifts, nor really ſo to be eſteemed. This was that wherein the falſe Apoſtles had an advantage over the Apoſtle Paul, and whereby they did work themſelves into the hearts and affections of the Corinthians, to the diſparagement and diminution of him with them. They had it may be a little better put-off than he had, better language, and utterance, and clocution, and conſidence, and the like; which he was ſomewhat inferior in (at leaſt in his own acknowledgment, I am rude in ſpeech (ſays he) though not in knowledg), and therefore they carried the bell away from him. And thus 'tis likewiſe ſtill with many people to this preſent day, who commonly more look at the voice, and delivery, and freedom, and carriage of the Preacher (which yet I do not deny but in their place are alſo to be regarded) than they do at his Matter, and Doctrine, and Judgment, and Spirit, and ſuch things as thoſe are: Now this is not that which is here meant in this preſent Text, better gifts; that is, gifts which are more plauſible, and which do gain the better eſteem, and admiration from men; this (I ſay) is not here intended. And therefore St. Chryſoſtome very well obſerves (and after him Theophylact and Oecumenius) that it is not ſaid foreign, but foreign, not the greater gifts, but the better gifts; not greater in the applauſe of the world, but better in the things themſelves, which ſtill we muſt ſeek out what is meant and ſignifed hereby; for as yet we have not hit upon it. It is neither thoſe gifts always which are moſt rare and unuſual, nor yet which are moſt conſpicuous and plauſible, which are truly the better gifts.
Therefore thirdly, to ſpeak home to the point, there are two things eſpecially, which (as I conceive,) have a ſpecial influence and ingrediency into this betterneſs and qualification which the Apoſtle does here mention to us. And gifts may be ſaid to be better ſome than others in a twofold reſpect; Either firſt of all by taking them intrinſece, & materialiter, according to that excellency which they have in their own latitude, and the compaſs of theſe gifts. Or elſe, ſecondly, by taking them extrinſece & effective, according to that extent which they have to …he good of others.
Firſt, Gifts are ſaid to be better intrinſecally, and materially, as conſidered within their own compaſs and ſphere; and ſo thoſe are the better gifts, which do ſerve beſt to poliſh the mind and underſtanding, and reaſon, and do raiſe the faculties and powers of the ſoul to an higher and noble… pitch: thus there are ſome which do more than others, and theſe in this ſenſe are the better gifts, ſo they are both intended by the Apoſtle, and to be eſteemed alſo by us.
But then ſecondly, Gifts are likewiſe ſaid to be better extrinſecally, or extenſively in their effects, as they do more communicate and enlarge themſelves beyond the ſubject, in which they are to the good of other men. Thus thoſe are the beſt gifts which do tend beſt to edification, and which in the exerciſe of them have moſt good done by them. Thoſe gifts by which the world and the Church is moſt advantaged and promoted, thoſe in the Apoſtles ſenſe in this place are the better gifts. And thus much, firſt, for that which is implied, That there are ſome gifts which are better than others.
The ſecond is that which is expreſt, That if there be any gifts which are better than others, thoſe are they which we for our particulars of all others are to apply our ſelves to, Covet earneſtly the best gifts. This the Apoſtle here requires and he does it but upon reaſonable conſiderations', if we take notice of them.
Firſt, That common and general inclination which is in all men in every thing elſe; there's nothing elſe in any kind whatſoever, which men do at any time deſire or look after, but they would have the beſt of it as neer as they can; even there ſometimes where worſe might ſerve their turn, and might be good enough for them, yet they muſt ſtill have the beſt or none; if there be any thing better than another, their mouths water after that. The best garments, the best houſes, the best proviſions, the beſt preferments, all they can get of the beſt; this is for the moſt part mens humour and endeavour in Temporal matters, that they are all carried continually to the better, as the object of their purſuit. It is St. Auſtin's obſervation to this purpoſe, and expoſtulation upon it: Quid eſt quod velis habere malum? dic mihi; nihil omnino, non uxorem, non filium, non ſervum, non ancillam, &c. What is it (ſays he) that thou couldſt be contented to have otherwiſe than good? nothing at all, not Wife, not Children, not Servants, not any of theſe things here below. Bona vis habere? & bonus non vis eſſe? Wouldſt thou have that which is good, and be the worſt of all thy ſelf? what an incongruous and unſuitable thing is this? We may apply it to this preſent particular, whereof we now ſpeak concerning ſpiritual gifts. As we deſire the beſt in other matters, ſo we have cauſe to deſire the beſt in theſe; as the beſt gifts from men, ſo the beſt gifts from God, ſo the beſt gifts of the Spirit of God. It agrees with our inclination in other matters.
Secondly, The conſideration of the nature of the ſoul it ſelf, that calls for as much from us. The better the ſoul is conſidered in its own ſubstance and eſſence, the better would thoſe things be which ſhould qualifie it, and which it would be endued withal. The better gifts do beſt become the better part. So noble a creature as the Soul is, doth require the beſt accompliſhments that it is poſſibly capable of.
Thirdly, In reference alſo to practice and execution; therefore the better gifts, that we may accompliſh the better performances, and may do the moſt good. The operations are anſwerable to the Principles; thoſe which have but mean gifts, they can conſequently do but mean ſervices an ſwerable to the gifts which are in them; thoſe which have better are able to do more. And this indeed is the main and principal motive which does lay a ground to this deſire in us. It is not ſo much for the gifts themſelves, or as they have ſome accidental advantages going along with them; but ſo far forth as they are occaſions and opportunities of better performances. For theſe cauſes, the better gifts.
This does therefore juſtly come home to the Conſciences of many perſons in the world; there are ſome which look after none of theſe gifts at all; like Gallio they care for none of theſe things. If they may have but ſo much as to ſubſiſt on and to thrive in their temporal condition, that's all they take care for, or trouble themſelves withal. Give them but the livings, and let others go away with the gifts, they are contented well enough; and for their parts will never complain. Again, there are others which any gifts will very well pleaſe them, and ſerve their turn; which many times want judgment to diſcern of the better gifts, which they ſhould give themſelves unto. There's a great deal of time loſt in the world in ſuperfluous and impertinent studies, which are to no profit or advantage at all (as St. Paul advertiſes Timothy in his Epiſtles to him) whiles in the mean time thoſe of greater uſe and excellency are laid aſide. And the one occaſionally from the other. The more of our time that is ſpent in thoſe things which are leſs material, the more of it is taken away from thoſe things which are of greater conſequence. And next to doing nothing, is the doing of that which is nothing to purpoſe, or nothing worth.
That this may be further rightly unfolded and underſtood by us, we muſt add theſe following limitations by way of Explication.
Firſt, That theſe words here of the APoſtle, they are not to be taken Excluſivè, but only Emphaticè. Not as denying us a liberty to look after other gifts, but as carrying us more eſpecially to theſe which are of higher conſideration. It is lawful and alſo commendable to covet meaner gifts likewiſe; and it is that which ingenuous minds are ſtudious of, to take in all they can, and to get as much knowledg and learning, and abilities as they are capable to receive, to be skill'd in meaner matters as well as in greater; to have an whole foreign of Learning in all the kinds and varieties of it. The Apoſtle does not ſtrike at this, but only points out to us what we ſhould chiefly bend our ſelves to. Nay in ſome caſes it is a great diſparagement to be to ſeek in meaner ſtudies. This is the firſt limitation.
Secondly, Theſe words they are not to be taken peremptoriè, but directivè; not as compelling any man to that which is beyond his reach, or above his power, but as ſetting us a copy which we ſhould endeavour to write after. The Apoſtle does not here ſecretly upbraid thoſe whoſe gifts are inferior, but he does encourage, and quicken, and excite thoſe which are capable of higher. So that this then by the way is no ground or rule for any forced affectation, or ſtretching our ſelves beyond our line as the Apoſtle calls it, which certainly is very prejudicial both to the perſons, and likewiſe to the imployment which they are exerciſed in. To this purpoſe it is good for every one to diſcern that gift, and talent, and ability which it has pleaſed God to furniſh him withal, and to apply himſelf chiefly to that. That's the better gift to us which we are the beſt fitted unto, and prepared and qualified for; and another, it may not be ſo good for us. It is true indeed there are ſome whom it pleaſed God to furniſh with a largeneſs and latitude of Parts which they are fit for any thing which they ſhall at any time ſet themſelves to. There are others which are more ſtraſtned and confined, which may do very well in ſome things, but for others nothing at all. Now the rule for each of theſe is this: That thoſe which are limited and confined, they ſhould apply themſelves only to that which they are capable of. Thoſe which are amplified and enlarged, to apply themſelves chiefly to thoſe which are of greatſt uſe and edification, and to covet earneſtly the beſt gifts of all. It is not good for men to affect a gift that have not one in Prayer.
Thirdly, For a further opening and unfolding of this preſent Point in hand, theſe words here of the better gifts, are not to be taken abſolutè, but relativè. Thoſe are the bette gifts ſometimes which are ſo in ſuch circumſtances, which in others would not be ſo good. As for example, according to the places and imployments which God caſts us upon, and the ſeveral occaſions of improvement. Thus in reference to the Univerſity, and the doing of good in ſuch places as theſe; ſo ſuch kind of gifts may be a great deal better than any other. Again in reference to the Country, and the doing of good in the Church of God abroad, ſo perhaps it may be as good or better to abound in ſome other better, or leſs; better here it is not an abſolute word, but a relative, and ſo to be underſtood by us. And this diſtinction is very neceſſary an uſeful for us in a twofold regard: Firſt, On the one hand to keep us from pride and ſcorn. And ſecondly, On the other hand to keep us from dejection and diſcouragement.
Firſt, To keep us from pride and cenſoriouſneſs. There are ſome which being conſcious to themſelves of ſuch gifts and excellencies which are in them, are apt too often from hence to contemn thoſe that want them. Yea and not only to contemn them, but to cenſure them, as having none at all in them; or at leaſt as having but ſuch which are hardly worth heeding or regarding; becauſe they have not (forſooth) thoſe which they pitch upon, or are better in their apprehenſion, and in ſuch a particular way, therefore they have none at all, or none of the beſt. Nay, but this is an exceeding great weakneſs and fondneſs in them, and is far from that ingenious ſpirit which is becoming a Chriſtian: Thoſe whom God has been pleaſed to beſtow any gift upon, for their own particular they ſhould humbly and modeſtly enjoy it, and carefully and faithfully improve it, and not contemn their brethren that want it. There's none which are furtheſt off from the beſt gifts themſelves, than thoſe which ſeem moſt to challenge the beſt gifts in other. So ſecondly, As it takes us off from pride and ſcorn in regard of others, ſo alſo it takes us off from dejection and diſcouragement in regard of our ſelves; this is another piece of diſtemper which many are ſubject unto. Oh they have not ſuch and ſuch abilities; and therefore they have as good as none. Peace here, hold thy ſelf-contented; The gifts of God are of various improvement, and though thou excelleſt not in one kind, yet in another kind thou mayeſt be very uſeful and ſerviceable. This coveting of the better gifts which is here commended unto us, it does not exclude a contentation in weaker and meaner, where we are not capable of more. It is Gods goodneſs, and more than we deſerve, to beſtow any gifts upon us though never ſo mean, and therefore let us acknowledg him in them; we muſt be contented with any gifts in a way of thankfulneſs in reference to God, as his beſtowing; though we may not be contented with any gifts in a way of idleneſs in reference to our ſelves and our own endeavours; but here covet, and covet earneſtly after the beſt gifts that poſſibly we can, and no covetouſneſs good but this.
But yet ſtill for all that, to ſpeak a little more punctually and particularly to the buſineſs. There are ſome gifts more eſpecially above the reſt, which (as I ſhewed in the point before) are better than others, which the Apoſtle did eſpecially aim at in this his counſel and exhortation which he here gives. And which are they? I'le ſhew you in one word, and it ſhall not be to the diſparagement or diminution of any other gifts beſides; and thoſe are the gifts of Preaching and Miniſterial Diſpenſations. If we will ſpeak of any one gift in particular, and alone by it ſelf, as that which the Apoſtle did here aim at, certainly and out of all queſtion it was this; and that we may not be thought to ſpeak by rote or at random in this buſineſs, we may take an hint of it from that which follows in the words of the Apoſtle himſelf, in the 14 Chap. of this Epiſtle, and the firſt verſe, Follow after charity, and deſire ſpiritual gifts, but rather that ye may propheſie. Which verſe may ſerve as a kind of Comment upon this Text which we have here in hand, and may explicate and unfold it to us. By the excellent way he means charity; by gifts, ſpiritual gifts; by the beſt gifts, Preaching and Propheſying; theſe are ſaid to be the better gifts, eſpecially from that conſideration which I gave before as a diſcovery of betterneſs, to wit, profitableneſs and edification: And ſo the Apoſtle himſelf does here make it in the third verſe of the ſame Chapter, He that propheſieth ſpeaketh unto men to ediſication and exhortation. He ſpeaketh to edification, therefore his ſpeech and gift is ſo much the better; that's the force of the Apoſtles argument. Let this then accordingly move us and ſtir us up in our places hereunto, that ſo we may in a ſpecial manner be ſerviceable to the ſouls of Gods people, and be a means to promote the accompliſhment of Gods Election and eternal Decree in thoſe which do belong thereunto. What more noble and honourable ſervice and imployment can there be than this for us, if we do ſeriouſly conſider of it.
And ſo much alſo of the ſecond Particular in this firſt General, which is the Object propounded, The beſt, or better gifts.
The third is the Intenſive affection and endeavour which is required hereunto, and that is zeal, or earneſtneſs of deſire, Covet earneſtly, &c. I join them and couple them together, affection and endeavour both, becauſe they ſeem both and each of them to be intended here in this expreſſion of foreign, and the one in order to the other; we muſt deſire theſe gifts, and we muſt take heed even of this.
Firſt, We muſt earneſtly deſire them, and have vehement affections to them, we muſt be well opinionated of them, and we muſt be well diſpoſed toward them, and that alſo with ſome intenſiveneſs of mind. That's here required of us. This is grounded upon the excellency of the things themſelves which are here commended unto us. They are better gifts, therefore they deſerve better minds and affections unto them. The deſire ſhould always be anſwerable and proportionable to the nature of the object which it is faſtened upon. We ſee how greatly mens Deſires are enlarged after other matters, which are many times hardly worth regarding, or looking after; now it would as well and better become them to have them faſtened upon ſuch things as theſe which are of ſo much excellency and worth. The Apoſtles rule in another place holds good and ritht here, It is good to be zealouſly affected always in a good thing, Gal. 4.18. And that's the firſt thing which is intimated in this expreſſion, to wit, vehemency of affection.
The ſecond is ſtrength of Proſecution and earneſtneſs of endeavour; when it is ſaid here that theſe are gifts, and ſo are beſtowed freely; this does not exclude the uſe of means on our behalf. They are gifts which are beſtowed out of favour, and yet they are ſuch as are procured alſo by labour. The Heathen could ſay, that the gods ſold all things for ſweat, and ſo does the true God ſuch things as theſe are to us; we muſt labour and take pains for them if we deſire to have them; ſo that here now comes in ſtudy and diligence, and induſtry, in the places wherein God has ſet us, and the improvement of thoſe opportunities which to this purpoſe are afforded unto us, eſpecially in ſuch kind of places as theſe are in which we live, When 'tis ſaid, that we muſt covet and deſire them, this is not ſo to be underſtood, as if we were only to wiſh for them, and to think that they will fall into our mouths of their own accord, which is the humour of many lazy and conceited perſons. No this foreign it is Verbum practicum, it carries with it ſome kind of operation as well as affection, which accordingly we are to regard. Though they be gifts, yet they are ſuch as are obtained by induſtry and ſtudy. Here's a place for acquired learning, Moſes was skill'd in all the learning of the Egyptians. We know that in the beginnings of the Church, God did beſtow theſe gifts more immediately upon the Apoſtles without their own endeavour: But in ſucceeding times he goes in another way of diſpenſation, out of which we cannot expect them, or look for them, and that is in that which we now mention to you of induſtry and ſtudy; as in the firſt creation of the world things came up of themſelves, afterwards by planting and labour. Though the Fundamentals are purely from nature, as parts and capacities, and the like; yet the accompliſhments and perfections are from art and cuſtom, and experience and endeavour, and teaching, which therefore we are to apply our ſelves unto. We have no warrant now to depend upon miraculous inſpirations, which in this age … are ceaſed. This was Paul's exhortation to Timothy, Till I come give attendance to reading, to exhortation, to Doctrines, &c.
And ſo much likewiſe for that we have had all theſe three particulars together. The Object propounded, Gifts. The comparative qualification of this Object, better gifts. The Intenſive affection towards his zeal, and that in reference alſo to Preaching.
Now to draw up all theſe at once into a word of ſuitable and ſeaſonable Application as near as we can; Here's that which does firſt very much juſtiſie and commend ſuch places of good literature and education, as theſe now are in which we converſe. Here's for Schools and Colledges, and Univerſities, and ſuch kind of Societies and Corporations as theſe are; to ſhew us the needfulneſs of them, and likewiſe to ſhew us the worthineſs of thoſe who have been Patrons to them; look how much there is in theſe gifts which the Apoſtle does here commend unto us, ſo much there is likewiſe by conſequent in thoſe gifts which have been furtherances and encouragement of them. We know how in times paſt there were the Schools of the Sons of the Prophets, at Naſoth, at Bethel, at Jericho, and ſuch as thoſe, where they were profitably gathered together in ſociety one with another. And ſo there's the like ground and reaſon for the ſame even ſtill now. As we have need of theſe ſpiritual gifts, ſo we have need alſo of ſuch ſupplys as theſe are for the furthering of theſe gifts in us, as means which do properly and pertinently conduce thereunto. And thoſe which either deſpiſe or neglect them cannot expect in a probable way ſo readily to attain unto them.
Again, ſecondly, In reference to that paſſage wherein we noted that there were variety of gifts, and ſome in particular better than others; there is good uſe which may be made alſo of that.
As firſt, From hence to guide and direct us in regard of our own endeavours, ſeeing there are gifts which are better, therefore let not us reſt contented with meaner, but labour for the beſt that we can get. It is an ignoble and unworthy diſpoſition in any Schollar to deſire no more learning than whereby he may ſubſiſt and live in the world, there ſhould be a regard to the gifts themſelves. The better gifts, to labour for them. Better whether we take it ſpecifically in regard of the kind of the gifts which we look after, or elſe better, by taking it gradually for ſuch a meaſure and degree in them, as labouring all that may be to excell in ſuch and ſuch a profeſſion. This is that nobleneſs of ſpirit which does well ſuit with theſe better gifts.
Again Secondly, Seeing there is difference of Gifts, with regard of Gods diſpenſation, we ſee ground alſo for difference of incouragements in regard of mens diſpenſation likewiſe: As there are ſome gifts better than others, and ſome perſons more partakers of thoſe gifts than others are in a Chriſtian and well-ordered ſtate; ſo there's very good reaſon alſo that there ſhould be ſome preferments better than others too, and not (as ſome ſeem to plead for) a diſtribution to all a like, which is the moſt unequal equality that can be: Thoſe which are againſt the incouragements of learning, they are againſt learning it ſelf, which is much promoted by ſuch incouragements. It is true, I do not deny but that true learning and knowledg, it carries a reward within its own compaſs, whereby it triumphs over all the outward neglects and diſparagements which can be caſt upon it. But yet as long as we are men, and conſiſt of humane principles, and from the condition of our natures, have need of ſuch outward ſupplies as theſe are for our outward ſubſtance, ſo long it is both lawful and uſual to be much quickned by ſuch kind of Motives as theſe are for our ſtudy and endeavour: He that ploweth, he ploweth in hope, as the Apoſtle ſpeaks, 1 Cor. 9, 10. And take away once this Hope, and this Plough is likely to ſtand ſtill, at leaſt not to cut ſo deep, or to go ſo faſt as otherwiſe it would do. Pueris dant fruſtula Blandi Doctores elementa velint ut diſcere prima, Horat. So ſhould thoſe which are Fathers of the Common-wealth in a tenderneſs and indulgence to mens minds in theſe matters.
Laſtly, As to that point of coveting and earneſt deſire of theſe Gifts; We ſhould make this improvement of it, as to ſet an edg from hence upon our affections; notwithſtanding all the ſeeming diſcouragements which may at any time be adminiſtred unto us; yea from hence to increaſe them ſo much the more, as we uſe to do in other matters, by deſiring them ſo much the more fervently from their reſtraint: The more others neglect them or deſpiſe them, the more ſhould we be taken with them. And from hence alſo take notice of the vanity and fondneſs of all ſuch perſons as cry down learning, and gifts, and parts, &c.
But here it may be by the way demanded, To whom is this Exhortation here given? I told you before to the Corinthians; and ſo it was; yea but Corinth was a large place, wherein there were multitudes of perſons of all ſorts, and ranks, and conditions. And were theſe promiſcuouſly, and without any difference to covet after theſe ſpiritual gifts? What had they to do with them? or what need or uſe would they have of them, for which they ſhould deſire them?
To this I anſwer, That this muſt be underſtood as written to the whole Church of Corinth, but as particularly in the ſcope of it, directed to thoſe perſons in it, to whom it did belong more peculiarly. Private Chriſtians may deſire the enjoyment and improvement of ſuch ſpiritual gifts in them, as belong to their place and condition; but not ſuch as belong to the publick Miniſtry of our Church, it being ſuch as they are not called unto. And our deſires in every thing are to be regular, and ſubordinate to reaſon, and comelineſs, and order, as much as may be, which theſe ſeem not to be.
Much leſs is it ſeemly for ſuch perſons to take upon them the exerciſe of ſuch gifts as thoſe are, which are out of their way. It is one thing to affect theſe gifts, and another thing ſoberly to deſire them, the latter whereof is that only which is here ſpoken unto; neither is it what men may preſume upon for themſelves in their own conceits and private apprehenſions which will here bear them out: for my part, I do juſtly honour the good gifts, and admirable abilities, which are in many private Chriſtians, which I pray God to multiply and increaſe an hundred-fold, and ſobriety and humility with them. But yet in the mean time I do not think that all ſuch perſons are preſently fit for the Miniſterial function, or the exerciſe of the performance of it; every one that ſpeaks commendably in Religion cannot preſently hereupon preach or make a Sermon. There's a great deal of difference betwixt godly talk and Preaching; For every one that has good natural parts of wit and memory, and language and conſidence, and the like, and theſe alſo it may be promoted by cuſtom and common education, is not therefore preſently qualified to be a publick diſpenſer of the Goſpel, or diſpenſer of the Myſteries of Chriſt; there is more than ſo which is required to ſuch a work as that is.
If ye ask what is required elſe? I anſwer a competent underſtanding in the whole Body of Divinity and Religion, a Genius which I know not how to expreſs to you, a particular faculty for the underſtanding and interpreting of Scripture, a Theological and Miniſterial frame and diſpoſition of mind; a ſpirit of diſcerning in reference both to perſons and truths, together with a mind wholly imployed and taken up in ſuch things as theſe are, and given up altogether to them. The whole frame and bent of a mans courſe is to be inclined and carried on this way, and dedicated to it; an ability rightly to divide the word of truth, and to give every one his portion in due ſeaſon, as Paul to Timothy, 1 Tim. 4.15. Meditate on theſe things, give thy ſelf wholly to them, that thy preaching may appear unto all, or in all things, as ſome interpret it, foreign, be in them wholly. The work of the Miniſtry is ſuch as it requires the whole man and all his time to be taken up in it or elſe in ſuch things as do border and confine upon it, and belong unto it; at leaſt not ſuch as are alterius generis, or do divert from it. This in other and private Chriſtians of other callings is not, nor cannot be, which yet is neceſſary to be. And this we ſpeak of the intrinſecal and immediate qualifications hereunto. Beſides all this (to ſay nothing now at this time of the ſetting apart hereunto by the Church) if there be any which have real gifts for it, and approved of, though of other callings, I ſhould not be ſorry, but cloſe with you with all my heart; but this is ſooner preſumed than to be hoped.
But ſo much for that. And ſo now I have done with the firſt General part of the Text, viz. the Counſel or Exhortation, which is here given by the Apoſtle, Covet earneſtly the beſt gifts.
The ſecond is the Additional Regulation of the ſaid counſel; and yet here the Apoſtle raiſes his note a little higher than in the former he had done. He would not have the Corinthians reſt in the common gifts of the Spirit of God, and to content themſelves only with them, but to proceed ſomewhat further than ſo; as he does here intimate and imply unto them, that it was poſſible for them to do. In this ſecond Branch of the Text, we have two parts more conſiderable: Firſt, The thing propounded, The more excellent may. Secondly, The Propoſition of it, I ſhew it unto you. We have each of theſe obſervable of us.
Firſt, Here's the thing it ſelf propounded, The more excellent way. The more excellent way, what way do ye call that? why, ſurely that will quickly appear if we do but read on to the following Chapter, which there are ſome Interpreters of very good note that would make theſe words of the Text to be the beginning of. And there we ſhall find charity to be eſpecially commended unto us. Charity it is a large word of large extent, as large as the whole Decalogue, no leſs than ſo. It is as the Apoſtle calls it, the fulfulling of the Law; whatever we can imagine as required in Gods Commandments, we have it epitomized and comprehended unto us in this one word of Charity or Love; love to God, and love to our neighbour and our ſelves in a due manner, and in reference to God, this is Charity. And ſo indeed and in effect and concluſion the more excellent way it is nothing elſe but Piety and Religion, Grace and Holineſs and Goodneſs, the ſanctifying and ſaving gifts of Gods Spirit, both for the habit and operation of them in us; theſe are that excellent way which the Holy Ghoſt by this advice to the Corinthians does commend unto us.
There are three points eſpecially which are here obſervable of us: Firſt, That Religion it is a Way. Secondly, That it is an excellent way, and more excellent than all other ways, and abilities, and accompliſhments beſides. Thirdly, That it is ſuch a way as we are to purſue and follow after in the moſt principal manner.
Firſt, I ſay, Religion it is a way; and ſo it is here repreſented unto us: This diſtinguiſhes it from a mere ſitt, or ſome tranſient act, and no more, which abides only for ſome particular time. True Grace and Holineſs, it is not ſo; it is not only the doing of one or two good Duties and away, and for ſuch a ſeaſon, as we may judg moſt expedient, but it is a fixt and ſetled courſe through the whole time of our lives.
Therefore we may from hence judg and conclude of our ſelves what we are; examine what our courſe is, and what it is that we do for the moſt part apply and bend our ſelves to; and how one part of our lives is ſuitable and agreeable to the other: This is the beſt diſcovery of us. Even Saul himſelf may be ſometimes among the Prophets; and there is not the worſt man that is, but he may be now and then found in a good action. But this is not his way and courſe, and ſo from thence he cannot be concluded to be good: It is the queſtion which Job puts about the Hypocrite, Will he delight himſelf in the Almighty? will be always call upon God? no, he will not, in Job 27.10.
Secondly, As Godlineſs and Religion is a way, ſo it is the moſt excellent way of all others; it is via per eminentiam, as it is here expreſt unto us; it's via Regia, although it be not via publica, a way which has a tranſcendency in it above any other: So the Arabick Interpreter, another way, which is more excellent. One would have thought, that when the Apoſtle had made mention of the beſt giſts, he could now have gone no higher; for what can be the better than the beſt? But yet he does for all that; here's a ſuperlative beyond a ſuperlative; and that's the moſt excellent way which belongs to Religion. True Grace and Holineſs, it has an excellency and tranſcendency in it above all learning and common Gifts whatſoever.
This will be eaſily cleared unto us upon this account: Firſt, Becauſe it is that which does bringus into a nearer likeneſs and ſimilitude to God himſelf; that's undoubtedly the moſt excellent way, and carries he preheminence to all other, which does make us moſt conformable to him, who is the chiefeſt excellency. Now this we are not ſo much by our gifts and parts, and ſuch accompliſhments as thoſe, as we are by the work of Grace in our bearts. The moſt exact Image of God, it does conſiſt in righteouſneſs and true holineſs, as the Scripture expreſſes it to us. Indeed it is true that we are made like unto God in ſome ſort, in the natural faculties and powers of our Soul, our Reaſon, and Underſtanding, &c. But this is not all, nor the chiefeſt; no, but ſo far forth as we are new created, and made over again by the ſanctifying work of Gods Spirit in us, whereby we become his children, and partakers of his Divine Nature, as the Apoſtle Peter ſpeaks. It is a good rule of Aquinas, which he has to this purpoſe, In hâc autem viâ tanto magis procedimus quanto Deo magis appropinquamus, cui non appropinquatur paſſibus corporis, ſed affectilus mentis; banc autem propinquitatem facit charitas quia per ipſam mens Deo unitur.
Secondly, Grace is the more excellent way, and ſuch as is beyond common gifts, as the End is better than the Means, which are ordained and appointed thereunto. For what's the reaſon that God has given ſuch abilities as theſe are? Is it not in a principal manner (as was expreſt before unto us) for the perſecting of the Saints, for the work of the Miniſtry, for the bringing of men to the knowledg of Chriſt. Therefore this knowledg it ſelf it muſt needs be a great deal more excellent than the means which are inſtituted and uſed for the working and promoting of it, that will neceſſarily follow hereupon. This is the nature of this buſineſs, which is here called the Way, that it is both Via & Terminus, the way and the end both. The way in regard of glory, and the life which we look for to come; but the end in regard of grace, and this life preſent, with the diſpenſations thereof. It is ſuch as theſe giftsare ordained to, and ſo is ſuperior and far above them upon that reckoning and conſideration.
Thirdly, It is more excellent alſo in regard of the effects and conſequents of it. For it gives peace of Conſcience, and joy in the Holy Ghoſt, and contentation in every condition, and at laſt eternal life, and ſalvation it ſelf, which nothing elſe can do beſides. We are not ſaved as we have greater parts than others; more knowledg and enlightning in our underſtandings; but rather as we have more grace than others, and more love and flexibility in our affections. That's the moſt excellent way, which puts us into the moſt excellent condition; and that I am ſure does this more than any other way whatſoever.
The conſideration of this Point may ſerve as a good Rule unto us whereby to eſtimate both our ſelves and other men; and that is not ſo much by the former, as rather by the latter. Let us not think our ſelves the better men, accordingly as we do more abound with the better gifts, but rather as we do more walk and converſe in the moſt excellent way; that is, in plain and direct terms, not ſo much by our wit and learning, as rather by our Piety and Religious Grace. We do not here ſpeak againſt that worth which is ſimply conſiderable in learning, and ſuch abilities as thoſe are; I hope we have ſaid enough of that already in the handling of the former Branch of the Text; whereby may be eaſily diſcerned what opinion we have of thoſe perfections, and how honourably we eſteem of them, both conſidered abſtractly in themſelves, as alſo concretely in reference to theſe which are the ſubjects partaking of them: All that we now drive at in the comparing of theſe two together, it is no more but this, namely, to determine to which to give the preheminence; and that's out of all queſtion to this laſt, as the Spirit of God himſelf here determines it: This is that which we ſhould put into the ballance; this is that which we ſhould moſt value both our ſelves and others by; we need no better pattern for it, than the Apoſtles own example for himſelf, Phil. 3.8. St. Paul was a great Scholar, a man of ſingular parts and learning, who out-ſtript many of his equals, and ſuch as were contemporary with him; but when he will conſider and reflect upon himſelf, and take a view of what he is indeed, he counts all things but dung and droſs for the excellency of the knowledg of Chriſt, to be found in him, &c. Thus it ſhould be now with every one of us, which is (like God himſelf) to judg of things according to truth. For to ſpeak the truth indeed, what is any thing without this? What is it to have a good wit without a gracious heart? What is it to have parts and learning without Grace to uſe them well to the glory of him that gives them, and to the benefit and comfort of him that is partaker of them? As Auſtin ſometimes expoſtulates for himſelf: Et quid mihi proderat, quod omnes libros Artium per meipſum legi, & intellexi, & neſciebam nnde eſſet, quicquid ibi verum, & certum eſſet, &c? I beſeech ye, let us not ſwell and grow big with the thoughts of the one, but eſteem rather of the other. Knowledg puffeth up, but charity ediſieth, as the Apoſtle Paul tells us in 1 Cor. 8.1.
And ſo much alſo for that ſecond Point, That Grace and Godlineſs is the moſt excellent way.
The Third is that which follows from this ſecond, and that is this: That it is a duty which lies upon us to purſue the latter above the former, to covet the more excellent way, above the better gifts; Grace before other accompliſhments. This is here implied in that word which we ſhall afterwards ſpeak more diſtinctly unto, and that is, I ſhew you; which is not ſo to be taken, as if the Apoſtle did only acquaint them with it, but moreover as perſwading them to it, I ſhew it you, as that which I do require and expect from you; and make known to you as a duty to be performed. And here now (as 'tis ſaid in the Scriptures, like a skilful Workman) he comes hence to the preſent occaſions and neceſſities of theſe preſent Corinthians to whom he wrote; he felt how their pulſe beat, and obſerved very well what diſtemper at this time was prevailing upon them, and reigning amongst them. They looked much after Gifts and Parts, and ſuch kind of accompliſhments, whereby they might become glorious and illuſtrious in the eyes of the world, and might be admired, and cried up by other men; and in the mean time neglected charity, and edification, and doing good with their Gifts, from whence they might be more acceptable to God. Now the Apoſtle here does two things: Firſt, He grants them ſomewhat, and then he comes further upon them, occaſionally from this his yieldance to them: So that that now which before I call'd an exhortation, or Counſel, and ſo handled it, we may (if we will) call a Conceſſion or Permiſſion, in another ſenſe. of the words. The Apoſtle here grants and yields an excellency in better Gifts, upon which account he gives them leave to covet and ſeek after them; but yet withal he ſignifies to them, that beyond theſe there is a more excellent way; which therefore he does here charge them (implicitely) not to neglect: and this implicite charge, or precept which is here given to them, it reaches alſo in the like manner to us. We ſhould together, with the coveting after the better gifts, labour to be likewiſe found in the moſt excellent way. We ſhould labour for Grace, and Godlineſs, and Holineſs, and a ſanctiſied heart, as well as for parts, and learning and knowledg, and a pregnant wit. This is that which St. Paul in this expreſſion would faſten upon us.
And ſurely not without very good cauſe and ground for it: For Firſt, We ſhall otherwiſe be defective in the moſt principal accompliſhment of all. There is an Argument in the very Title, which he gives it when he calls it the moſt excellent way: What a folly is it to mind things which are inferiour, and in the mean time to neglect things which are moſt excellent. Thus (as we have ſhewn) is learning and humane knowledg, to Religon and the Knowledg of Chriſt: there's as much difference as of Pebbles and Pearls.
Secondly, We ſhall be otherwiſe able to do leſs good with ſuch Gifts as theſe are; where there are the better Gifts without the more excellent way, there will not be that improvement of thoſe Gifts, as it is fitting there ſhould be to Gods Glory, and the good of the Church, or Commonwealth, in which a man is, and whereunto he belongs. Take a man that has nothing but Parts, and has no Grace for the ordering of his Parts, and he will do but very little or no good with them. All the uſe which he will put them to, it ſhall be only to advance himſelf…, and to promote his own carnal ends, his own vain-glory, and honour, and applauſe, and preferment in the world; the Church and Goſpel of Chriſt ſhall be little or nothing the better for him, at leaſt in regard of his intention, and aiming thereunto. It is true indeed, God himſelf may in his Providence make uſe of the abilities of ſuch perſons (as oftentimes he does) and thereby bring ſome good to the Church or Commonwealth in ſuch a particular way: But their own principles do not lead them to it.
Nay further, Thirdly, Such as theſe will oftentimes do ſo much the more hurt. St. Paul had very good reaſon, when he had made mention of the better gifts, to propound immediately upon it the more excellent way; becauſe theſe without this, are but ſo much the more hurtſul and pernicious. Iniquity when it is arm'd with learning, it is ſo much the more dangerous both to it ſelf, and alſo to others. In ſuch perſons as thoſe are, Ingenium male habitat, as it was ſaid of him in regard of his Body and outward ſhape.
What does all this now come to, but ſo much the more ſtrongly to inforce this preſent advice and exhortation of the Apoſtle, which we have here now before us, upon our ſelves. To couple theſe two both together in our endeavours, which he does here together in his ſpeech. A Philoſophiae umbraculis ad Solomonis porticum tranſire, as Savanorola ſometimes counſelled Picus Mirandula. We ſhould not ſtay always in the lower forme (as it were) of Natural Philoſophy, but aſcend higher to the upper Claſſis of ſpiritual wiſdom, and the knowledg of Chriſt: We ſhould not ſtay always in the Grammar-School of the better gifts, but proceed further to the Ʋniverſity of the more excellent way. Wiſdom is the principal thing, therefore get wiſtom, and with all thy getting, get understanding, d Solomon alſo has it to this purpoſe, Prov. 4.7. asy wiſdom he means there eſpecially that wiſ-Bom which is from above. This is that which dn all our gettings and proſecutions is to be ifollowed after by us, as the chiefest of all. It was excellent advice that of Epictetus but an Heathen Philoſopher, which he ſometimes gave to his Schol…ar, which I alſo in the name of Chriſt would commend to every one here. foreign Let others ſtudy Controverſies and Problems, and Syllogiſms; but do thou learn to die. That's the great controverſie to ſpeak of, wherein we are taught to understand the devices of Satan; that's the great probleme indeed, to untye the difficulties and objections of a carnal heart: That's the great ſyllogiſm of all, which we call the practical ſyllogiſm, from whence we come co conclude of our own ſalvation and ſtate in Grace. The tongue of the learned, to ſpeak a word in ſeaſon to the weary ſoul, is better than all the tongues and expoſitions of men, or of Angels. And let us do it the rather to ſtop the mouths of ignorant perſons.
And further, as we are to mind Godlineſs and Religion in the chiefeſt place, (ſo by the way) that alſo which is chief and moſt principal in it; there's the excellent way conſiderable in the excellent way, in oppoſition to that which is meaner and inferior in it. There's the form and outſide of Religion, and there's the power and efficacy of it; there's profeſſion and external conformity to ſome kind of duties and practiſes in Chriſtianity; and there's a ſpiritual and gracious frame and tincture, and diſpoſition of heart, which by a ſpecial eminency we call the life of Christ; there's lukewarmneſs and remiſneſs in goodneſs; and there's zeal and fervency of ſpirit. Now this latter is that ſtill in Religion which we are chiefly to look after: This foreign, here in the Text, refers to the excellent way, as well as to the better gifts, &c. We ſhould not be only formal Chriſtians, but real; no only remiſs Chriſtians, but zealous; not only ſlight and ſuperficial Chriſtians, but ſound, and ſolid, and ſubſtantial; not like Children toſſed to and fro, and carried about with every blaſt of wind, by the ounning craftineſs and deceits of men, as the Apoſtle ſpeaks, Eph. 4.14. There are ſome, that the firſt news hat we hear of them in order to Religion, is as fallen into ſome kind of errour, and hereſie, and ſtrange opinions. I muſt confeſs it is an eaſie remove from profaneneſs to falſe Religion. But this is not that which a good Chriſtian will content himſelf with; neither is this to walk in the more excellent way.
Again ſtill further, To explain this point of the excellent way a little more unto us; as we are to indeavour after this ſimply and abſolutely conſidered in it ſelf, for the general habit and principle of Grace; ſo likewiſe in reference to our ſeveral performances, for the particular exerciſe and execution. There are ſome kind of actions and performances in Religion, which as concerning the right and better diſcharge of them, are mixt of parts and piety both. They require the better gifts, and they require the more excellent way for the doing of them: Now we for our particulars ſhould not only mind the one, but the other in this ſeaſonable conjunction. And we ſhould diſtinguiſh the one from the other, as near as we can, for our own comfort and advantage. As for example (to inſtance a little) take it in the work of Prayer: There's a complication and a mixture here; there's a comely ordering and digeſting of the petitions, and the matter which is requeſted; there's a freedom, and variety of expreſſion: there's an inlargement of common natural affection: theſe are the better gifts. But then again, there's a ſpirit of Adoption, there's a crying of Abba Father, there's a childlike and a filial boldneſs, and cloſing with God in the duty; There's a making known of our requests to God, as the Scripture calls it, Phil. 4.6, that's the more excellent way. So in like manner, take it in Preaching; There's a good invention, and a good compoſure, and a good memory, and a voluble tongue, and a pleaſing delivery, &c. Theſe are the better gifts; but then there's a word in ſeaſon, there's a ſpeaking to the conſcience, there's a ſavory ſpirit, there's an heart transform'd into he nature and power of thoſe things which are utter'd and deliver'd by the mouth: that's the moſt excellent way. And ſo I might likewiſe inſtance in divers others of the ſame nature with them; There are gifts, and there are graces both, which are ingredients unto them; as a Religious duty, as a means to ſalvation, and ſuch Conſiderations of it as theſe, &c. and that which concerns us, is not only to look after the former, but alſo the latter; and to the latter more than the former. In all performances of this nature, whatſoever we undertake, we ſhould make it our chiefeſt ſtudy, and buſineſs to excell in the moſt excellent way, and to abound in thoſe gifts eſpecially above all other which do ſavour moſt, and come neareſt to Religion, and the truth of Grace wrought in the heart: And we ſhould not ſatisfie our ſelves in the one without the other.
Again yet further, (which is alſo pertinent and proper to the matter in hand) we ſhould be careful ſo to order and diſpoſe of our gifts for the getting and improving of them, as that withal we do not prejudice our Graces, and hinder and obſtruct them; we ſhould take heed of loſing our ſelves in our Studies, as concerning the frame and temper of our be arts: For this is that (by the way) which we may take notice of, and ſhall find to be moſt true by certain experience; that though there be no kind of learning, which conſidered ſimply in it ſelf does carry an abſolute repugnancy, and oppoſition and contradiction to the work of Grace in the Soul, but ſuch as is very well conſiſtent, and agreeable with it in the thing, and that alſo in ſome meaſure and degree: yet there are ſome kind of ſtudies eſpecially above the reſt, which by too much intention upon them, and not watching over the heart in them, may much indiſpoſe the Soul to that gracious and heavenly diſpoſition and preſent frame of heart which is deſirable in it, in regard of the ſubject. This is too clear and evident by divers inſtances of it in ſundry particulars; ſome by too much ingagement in Controverſies and Philoſophical diſputes, others by too much ingagement in Criticiſms and Rabbinical obſervations, & others by too much ingagement in Hiſtories and Chronologies, and the like, are not only oftentimes loſt to the World, and to civil converſe amongſt men; but are likewiſe much loſt to Heaven and to ſpiritual communion with Chriſt. This proceeds not from the things themſelves, which are all of them (as I ſaid before) very good in their ſeveral kinds, and agree well together; but only from our corruption, and the weakneſs of our nature, which cannot ſo eaſily in an high degree attend two things at once in diverſo genere. At leaſt it proceeds from our careleſneſs, and non-attendancy, and inconſiderateneſs, in not carrying ſuch a narrow watch and circumſpection over our own ſouls, as indeed it becomes us to do: Like Martha we are troubled about many things, and neglect that one thing which is needful, and the chooſing of that better part which ſhall not be taken away from us: for there may be a kind of worldlineſs and covetouſneſs to exceſs, as I may ſo call it, even in our profeſſions and callings, as well as in other mens; although it be of a little finer nature than the others are: Therefore we ſhould here look to our ſelves, Covet earneſtly the best gifts, and yet ſhew I unto you a more excellent way. Labour to advance in Learning, but ſtill remember to keep up in Grace. And here I might take occaſion again to commend the work of Preaching unto you, upon another ground and conſideration than as yet I have mentioned and ſpoken of, and that is, as it is ſo much the freer of all other works from this danger; nay, as it is a good remedy and prevention againſt it, which being performed, ſo it ſhould be as a great help and advantage to the heart to bring it and keep it in frame, and to fit it for communion with God; to ſanctiſie a Sabbath, and to diſpoſe us to all the duties of Religion, according to that expreſſion in Pſal. 23.23, He maketh me to lye down in green paſtures: He leadeth me beſide the ſtill waters. He reſtoreth my ſoul: he leadeth me in the paths of righteouſneſs, for his names ſake.
Laſtly, This excellent way, it does not only refer to the getting of Grace our ſelves, but likewiſe to the promoting of it in others: And this was that which the Apoſtle Paul in this place did ſeem eſpecially to aim at in theſe Corinthians; they were of that humour and diſpoſition, at leaſt for a great many amongſt them, that they looked more after the credit and honour of their gifts, and ſuch gifts as were of greateſt applauſe, than they did after the good and benefit of their gifts, and ſuch Gifts as were of greateſt profit. Now, this is that therefore which he does occaſionally propound and commend unto them; not only a ſimple qualification, but likewiſe a concomitant edification; not only to have better Gifts, but alſo to do more good with them; this is the most excellent way: Humility and Thankfulneſs in the injoyment of Gifts; and charity and faithfulneſs in the improvement of Gifts, is the most excellent way, in order to the Gifts themſelves. This is that which St. Paul, as he does eſpecially intend in this Text, ſo he does alſo further urge and proſecute in the following Chapter, and that particularly from his own example; in the 14th chapter of this Epiſtle, the 18, and 19 verſes, where he ſpeaks to this purpoſe, I thank my God, I ſpeak with tongues more than you all. Yet in the Church, I had rather ſpeak five words with my understanding, that by my voice I might teach others alſo, than ten thouſand words in an unknown tongue. Where ye may obſerve, that he ſtill principally drives at edification, with thoſe Gifts which he partaked; to have ſpoken ten thouſand words in an unknown tongue, that had been more for his own credit and admiration and applauſe in the world; yea, but to ſpeak but five words with his underſtanding, that by his voyce he might teach others alſo, That was more for the good of the Church. And he made choice of this as to be preferred before the other; the more excellent way, before the better gifts; and ſo likewiſe ſhould we upon all occaſions do our ſelves, labour for thoſe gifts moſt, which tend moſt to edification; and labour more to edifi… with our Gifts, than to glory and boaſt of them; more to profit and to advance the Church, than to promote and ſet out our ſelves. This is that which we ſhould give our ſelves to: But ſo much my ſuffice to have ſpoken of the firſt particular in this ſecond general; and that is the thing it ſelf which is propounded, to wit, the more excellent may.
The ſecond is the Propoſition of it; That we have in this word foreign, I ſhew it unto you. Shew it? How did he ſhew it? Two ways, as we may conceive more eſpecially. Firſt, He ſhewed it in Theſi, and Secondly he ſhewed it in Hypotheſi; Firſt, he ſhewed it in the Propoſition; and Secondly, He ſhewed it in the practice, in the Rule and in the example. He ſhewed it in his Doctrine and Miniſtry, declaring as much unto them; and he ſhewed it alſo in his life and converſation, as giving them an example of it in himſelf for his own particular: He gave it them in the Rule, and he gave it them likewiſe in the Pattern, for the better inforcing of the Rule upon them; that ſo he might be no ways wanting unto them for their inſtruction and direction herein: each of theſe ways he ſhewed this way unto them.
Firſt, He ſhewed it them in his Dictrine, and by way of ſimple propoſition he publiſht it, and declared it unto them; and that at large here in this Epiſtle, in the Chapter immediately following; he ſhewed it them by rhetorical inlargements and amplifications, Though I ſhould ſpeak with the tongue of men, &c. And ſo (if we pleaſe) we may underſtand that phraſe foreign here in the Text, not only as referring to foreign, but alſo to foreign, not to the way only, but to the ſhewing of it. According as St. Baſil of Caeſarea ſeems to carry it in his Epiſtle Ad Neocaeſarienſes, foreign. I do in an Hyperbolical manner ſhew this unto you, which he does indeed in the very next words that follow, etſi linguis, &c. Here I might by the way ſhew you (which I have alſo obſerved lately elſewhere) an uſe of Rhetorick and Hyperboles in ſuch diſcourſes as theſe are; ſo it be done in a grave and ſober manner, without ridiculouſneſs and affectation, there is good warrant and authority for it; but I ſhall at this time paſs over that. The Apoſtle ſhewed unto theſe Corinthians the most excellent way; and he ſhewed it firſt of all in his Doctrine. Here are divers things which from hence I might very pertinently inſiſt upon; as
Firſt, In that the Apoſtle ſpeaking of Piety and Religion, ſays here, Demonſtro Vobis, we ſee here that Religion is capable of Demonstration: It is ſuch as may be clearly evidenced, and demonſtrated, and made good to thoſe who will not be pee… viſh, and refractory, and perverſe. A good and ſound Chriſtian, he does not go upon conjectures only, and meer gueſſings, and doubtings, and uncertainties; but has firm footing for his treading; he is ſure, and very well perſwaded of the way in which he walks, and is able to ſhew it to others. If men will mot be peremptory and obſtinate, there is ſuch an Autopistie and authority in Religion, as does command their aſſent unto it; ſo as they may as well deny a demonſtration, as they may deny that. Here are foreign, as Clemens Alexandrinus ſpeaks, Words, and Reaſons that do compel yieldance to them.
Again ſecondly, In that the Apoſtle here ſpeaking of his Preaching, and Writing, and Miniſterial Diſpenſation, ſays foreign, I ſhew it unto you: We ſee here, in what kind of way Preaching and Teaching is to be carried, namely, (as the Apoſtle does alſo expreſs it in another place) foreign, In the Demonstration of the ſpirit and power, 1 Cor. 2.4. It is not enough for us ſimply to propound truths, but as near as we ean to evidence them, and demonſtrate them, and make them clear, and to deliver them in ſuch a manner, as whereby we may convince the gainſayer of the truth of them, I ſhew it unto you.
Therefore we are here eſpecially to take heed of any thing which may be any hinderance or prejudice hereunto; and that is (as the Apoſtle has noted) an affectation of the enticing words of mans wiſdom: This St. Paul in that place before mention'd does oppoſe to this demonſtration of the ſpirit; and in the 17th verſe of the firſt chapter, he tells us, that it makes the Croſs of Chriſt to be of none effect. As too many flouriſhes about a Letter keep the Letter it ſelf from being diſcerned; or as Chryſostom makes the compariſon, foreign, &c. Look as fair and beautiful bodies, when they are ſet out with paint and colours, they do loſe of their native beauty and comelineſs; ſo likewiſe the Word of God, when 'tis too much tricked up with humane illuſtrations, it loſes of that demonſtrative power and efficacy which is indeed in it, and becomes no more than an ordinary diſcourſe.
Thirdly, Here's a further Rule likewiſe for Miniſters, in order to the matter of their Doctrine, and the things themſelves which are delivered by them, whatever they teach men beſides, eſpecially to build them up in Grace, and to preſs ſuch points home upon them, as do tend to the furthering and promoting of a godly and holy converſation. St. Paul would ſtir up theſe Corinthians to the coveting of the beſt gifts they could. Oh! but he woule be ſure in the mean time, not to forget to propound unto them the moſt excellent way. Yet I ſhew unto you; or moreover, the word in the Greek is foreign, as who ſhould ſay, I have not as yet done with you, I have ſomewhat more to ſay to you than ſo. And thus he ſhewed it, Firſt of all in Theſi, in the bare and ſimple Propoſition.
Secondly, He ſhewed it alſo in Hypotheſi, in his own practice and example; this we may gather from the next Chapter, Though I ſhould ſpeak, &c. without charity, &c. Though I ſhould, is here as much as I do not, and I is not only perſona ſupponens, but perſona proponens: and this is another kind of ſhewing, which does belong to all Miniſters elſe whoſoever they be: Without which, the other ſhewing will do little or no good at all. The Apoſtle Paul, as he was a ſound Teacher, ſo he was likewiſe a Follower of that which himſelf did teach. This is requiſite to be, thereby to make our Doctrine more effectual and full of ſucceſs: Who will believe our report, when we do not believe it our ſelves? As we give juſt occaſion to ſuſpect, when we report that which we do not live anſwerably unto. Thoſe whoſe lives are croſs to their Doctrine, they pull down that with one hand, which they ſeem to build up with another; and thoſe which deſtroy that which they build, as well as thoſe which build that which they deſtroy, they do thereby make themſelves to be Tranſgreſſors, Gal. 2.18. This they are guilty in, which ſhew, and ſhew, and ſhew much by their propoſals, but ſhew little or nothing by their examples; which diſcourſe of the excellent way, but do not walk in that way themſelves.
In the laſt place (and ſo to conclude) one word here more, from the connexion and conjunction of theſe two parts of the Text here both together; Covet earneſtly the best gifts, and withall, I yet ſhew unto you a more excellent way. We ſee here that theſe two are conſiſtent, and do hold together very well; Parts and Grace both. A man may be a good Chriſtian, and withal a good Scholar too; a man may be a good Scholar, and withal a good Chriſtian too. This the Apoſtle does here ſuppoſe, and take for granted, whiles he ſuperinduces the one upon the other, yet I ſhew unto you; It is not Tamen, as if there were ſome diſparity; but Adhuc, as implying an agreement.
This takes off the conceits of all ſuch as do imagine theſe two to be foreign, and inconſiſtent together, that if men be good Chriſtians, they muſt needs be dullards and dunces. Again, That if they be good Scholars, they cannot be godly men. This is a fond and fooliſh imagination, and is quite ſtricken off by this concomitancy and connexion which we meet withal in this preſent Text.
Indeed, I muſt withal add this, That theſe two in regard of the event, are oftentimes ſeparated from each others, more than might be wiſh't: There are many of great abilities for Learning, which yet have but graceleſs hearts: and again, there are as many of very gracious qualifications, which ye have no great depth of Learning or Scholarſhip in them; but yet theſe two principles in themſelves, they do not ſimply and abſolutely croſs or thwart one another, but may very well meet (and ſometimes do) in one and the ſame ſubject. The better gifts do oftentimes fall into the more excellent way.
This is a good incouragement to us for the following and proſecution of either, both of parts and grace too. The poſſibility of their diviſion and ſeparation fo one from the others, calls us to an holy jealouſie, and watchfulneſs over our ſelves, and may ſerve t humble and abaſe us. And the poſſibility of their conſiſtency and conjunction of one with another, calls us to an holy zeal and intention in our ſelves, and may ſerve to comfort and incourage us: It is not the having of either alone, which does excuſe or diſcharge us from indeavour after either in the conjunction.
And thus now, as briefly as I could, have I diſpatcht (with Gods gracious aſſiſtance) this whole Text. Covet earneſtly the beſt gifts, and yet ſhew I unto you a more excellent way.