Necessity of Human Learning for a Gospel Preacher, Part
A DETERMINATION OF THIS QUESTION, Whether Grace is Eſſential to a Miniſter of the Goſpel?
By the ſame Author.
Queſtion. WHether Grace be Eſſential to a Miniſter of the Goſpel? or Wwhether the want of Grace doth annul his Admiſsion? or be a ſufficient cauſe of Ejection?
Anſw. Though Grace be a moſt deſirable Qualification of a Goſpel-Miniſter, and a moſt excellent help, and furtherance, eminently uſeful to the work of the Miniſtery, both for performance of the Duty, and for ſucceſs of Labors; and I wiſh, Oh that God would! that all the Miniſters of the Goſpel were Preachers from Grace, as well as from Gifts; from conſcience and experience, as well as from ſcience; from their hearts, as well as from their heads: yet it appears not to me, that Grace is Cauſa ſine qua non, or of ſo abſolute neceſſity to the Miniſtery, as without which a man cannot be (or ſhould not be allowed, or continued to be) a Miniſter of the Goſpel.
To make good this Aſſertion, I will give three Grounds.
I. Miniſterial Gifts, and ſaving Graces, are things diſtinct in themſelves, and ſeparable in the ſubject.
II. The Miniſtery of the Goſpel is ordained by Chriſt, principally for the good of others.
III. The Teſtimonies of eminent Divines in the Caſe.
Firſt Ground. Grace is not Eſſential to a Miniſter of the Goſpel, becauſe Miniſterial Gifts, and ſaving Graces, are things diſtinct in themſelves, and ſeparable each from other in the ſubject.
Here I will firſt clear three things, ſcil.
1. What theſe Miniſterial Gifts are.
2. That they qualifie men for the work of the Miniſtery.
3. That God is the Author and Doner of theſe Gifts to that end.
And afterwards I will ſhew the Diſtinction, and Separability of Gifts, and ſaving Graces.
Firſt, What theſe Miniſterial Gifts are, which diſpoſe men for that work, and are adequate to the end of the Miniſtery now: theſe are the ordinary
1. Gifts of common Illumination, Of Common Illumination, and the effects thereof, ſee Pemble's works, pag. 60. and Dickſon on the Hebr. 6.4, 5, 9. pag. 93.and knowledge of Religion, and the Matters thereof, which is attainable either by inward ſenſe and experience, or by intellectual Speculation: and though both theſe do more exactly accompliſh a man for the Miniſtery, yet the latter onelyonly may in ſome caſes ſuffice: eſpecially conſidering that experience can aſſure us of nothing, that I am to preſs upon others, which Scripture alſo doth not ſuggeſt and confirm.
2. The Gift of Preaching, Prophecy, or Interpretation of the Scripture, of opening, or unfolding, and applying the ſame.
3. The Gifts of utterance, and of prayer.
4. The Gifts of Arts, and Tongues, which are uſeful as handmaids to Divinity, and to the Miniſtery.
5. The Gift of Argumentation, or reaſoning, to confirm or defend the Truth, to confute errors, and convince Gainſayers, &c.
The ſecond is, that theſe Miniſterial abilities do qualifie men for the work of the Miniſtery, as they make them ſuitable and competent thereunto; and fit them to perform their office (and the ſeveral acts thereof) by Gifts: as to pray by a Gift of prayer, to preach by a Gift of preaching, and to diſpute by a Gift or faculty of Diſputation; and not to preach other mens Sermons, or ſay other mens prayers only.
Hence, a man, endowed with good parts, natural and acquired, by diligent reading, ſtudy, diſcourſe, and prayer to God for Illumination, Direction, Aſſiſtance, &c.
1. May attain to a large, clear, diſtinct knowledge of Religion, and the ſeveral Principles and Points of it.
2. May be able to teach the ſame plainly, ſoundly, and profitably to others, to inſtruct, convince, reprove, confirm and comfort others.
3. May be through God's bleſſing inſtrumental for the good of others; for edifying the body of Chriſt; for building up in knowledge, faith, holineſs, and obedience; for carrying on the work of the Lord, promoting Reformation, and furthering the ſalvation of others; and for information of ſome (who have Grace really) of ſome things they knew not before; and for reſolution of ſome doubts and ſcruples.
4. May be uſeful in the Church of God to defend and maintain the Chriſtian Religion, and all the Points of it (eſpecially Controverſal) againſt the Adverſaries of the Truth and Grace of God, as Papiſts, Arminians, Socinians, and others that are Heterodox; which ſome men of great Learning, parts and ſtudies (but it's queſtionable by their lives and ways, whether they had true ſaving Grace) have done more ſoundly and ſtrenuouſly, even to the convincing of Gainſayers, and to the ſilencing or ſtopping the mouths of Adverſaries; then many who have true Grace, but want ſuch Gifts, are able to do—Probatum eſt.
For there are many real Chriſtians, who have good experience of the practical part of Religion, yet want abilities for the Controverſal part, or defence of the Truth againſt the oppugners of it.
Hence alſo I infer, that datur Medium, or there is a Mean between a Miniſters Preaching from Experience of the New Birth, or work of Grace, &c. in his own ſoul, which is indeed the moſt comfortable and effectual; and a Miniſters taking a Sermon out of a book (which he never made) and getting it by heart, and ſaying, or preaching it.
The mean between them is a Miniſters making of a Sermon by a Gift God hath given him, and by ſtudy; and preaching it afterwards, though he hath not the Experience of it in himſelf.
As there is a Mean between praying by the Spirit (or the Spirit of Prayer) and reading of a prayer out of a book, or uſing a bare form of prayer; and that Mean is praying by a Gift, or a Gift of prayer.
As there is a difference between a Scholars pronouncing an Oration, which he hath onelyonly gotten by heart, and his uttering one he made himſelf, according to the Rules, and Art of Oratory.
The third thing is, That God is the Author and Donor of all Miniſterial Gifts to that end, that they may qualifie Men for the Work of the Miniſtery, whether they be extraordinary Gifts, as in former times; or ordinary, as in our days; which God beſtows on ſome men, not on others, as appears by ſome Scriptures, which I ſhall endeavor to explane: As,
Epheſ. 4.8. Epheſ. 4.8.When Chriſt aſcended on high, he gave Gifts unto Men; that is, Church-Gifts, or Ministerial Abilities, ſuitable and needful for the Work of the Ministery, both in the Primitive Times, and to the End of the World: and upon the variety and diverſity of theſe Gifts Chriſt founded the ſeveral Offices and Officers in his Church; He gave ſome Apostles, ſome Prophets, Verſe 11.ſome Evangelists] theſe were extraordinary Officers, to be and continue in the Church but for a time; —God hath ſet forth us (ſaith Paul 1 Cor. 4.9.) foreign, the laſt Apostles: which implies there ſhould be no Apostles after them, none ſhould ſucceed them in Apoſtleſhip, but onelyonly in the Miniſtery of the Goſpel: — and ſome Paſtors, and Teachers, which are to continue as ſtanding Officers in the Church, Verſe 13.—till we all come in the Unity of the Faith, &c. —unto a perfect man— that is, till we all come in Heaven.
Quoties a Deo vocati ſunt homines, dona neceſſario conjuncta ſunt officiis, ſaith Calvin on Epheſ. 4.11.
Herein —commemorat diſcrimina donorum in Eccleſiae Doctoribus, ſaith Piſcator Diverſitatem donorum Miniſterii Eccleſiaſtici, ſaith Rollock.
Dr. Hammond in Epheſ. 4.7. calls theſe Gifts capacities and qualifications for the ſerving of Chriſt in the Church; which are given by Chriſt ſeverally, and in divers degrees, not in the ſame maner and meaſure to all.
To this end Chriſt aſcended, Annot. in Eph. 4.10.that he might fill all things, that is, repleniſh the Church with his Gifts.
The next Scripture is 1 Cor. 12.4, 1 Cor. 12.4, to 12.to 12. Now there are diverſities of Gifts, but the ſame Spirit, &c. The diverſity of Gifts the Apoſtle ſpeaks of in this place ſeems to be, not ſaving Graces beſtowed on God's Elect for the Salvation of their own Souls, but Miniſterial Gifts conferred by God on Men for the diſcharge of Church-Offices, or Adminiſtrations; for the propagation and confirmation of the Goſpel unto others, for the edification of the Church. Theſe Gifts were of two ſorts:
1. Some were extraordinary, ſuited to thoſe Times, Verſe 9.as Faith, not that we call ſaving Faith (which is proper to God's Elect) but the Faith of Miracles, —and the Gifts of Healing, Verſe 10.—the working of Miracles, — Prophecy, that is, the foretelling of things to come from extraordinary Revelation, —diſcerning of ſpirits, —Gifts of Tongues. Verſe 6.Theſe Paul calls foreign, diverſities of Operations, or diſtinctions of Actions, as Beza renders it, the doing of which exceeds all natural power; yet it is the ſame God that worketh all in all.
2. Some were ordinary, Verſe 8.to continue in the Church, as the word of wiſdom to the Paſtor, to enable him to apply the Word to the people; and the word of knowledge to the Teacher, to handle Doctrinal Truths. Verſe 5.There are diverſities of Adminiſtrations, or Miniſteries, which Beza expounds, —Sic ſignate vocat Apoſtolus functiones Eccleſiaſticas toti coetui Eccleſiae formando & nutriendo deſtinatas.
The Gifts are divers, as the Offices and Functions in the Church are divers; yet they all flow from one and the ſame Fountain, that is, Verſe 7, 11.the Spirit of God (who divideth, and diſpenſeth all theſe, to every man ſeverally (for kinde and meaſure) more or leſs as he will; the Will of the Spirit of God being the Rule of this Diſtribution:) and they are all referred to the ſame end foreign, for the profit of all, ſcil. the edification of the Church.
Having declared and cleared theſe three things, I muſt proceed to ſhew, and prove, That Miniſterial Gifts and ſaving Graces are diſtinct in themſelves, and ſeparable in the Subject; which I ſhall endeavor to do by three Arguments.
Argum. I. God gives Miniſterial Gifts to many men (as thoſe five fore-named, ſcil. of common Illumination, of Preaching, of Prayer, Utterance, of Arts and Tongues, of Argumentation) to whom he gives not ſaving Grace. Even common Experience is a plain Evidence, and full Proof hereof. Ergo, Grace is not eſſential to make a Miniſter of the Goſpel.
As, on the contrary, God gives Grace to many, to whom he gives not Ministerial Gifts. —Ergo, Theſe are not neceſſary to make a Christian.
But God gives both Miniſterial Gifts and ſaving Graces to ſome of his ſervants, who are thereby moſt accompliſhed, and throughly furniſhed unto all good Works, 2 Tim. 3.16, 17.that is, to all the Services of their Miniſterial Function; and made moſt able Ministers of the New Teſtament, 2 Cor. 3.6.not of the Letter, but of the Spirit. This is appropriated, or peculiar but to ſome Miniſters of the Goſpel, not extended or common to them all.
In former Times God gave Gifts extraordinary for kinde to many, to whom he gave no ſaving, ſanctifying Grace; to bad, as well as good. A man might have them, yet miſcarry, and periſh; might want them, yet be ſaved.
Paul's words in 1 Cor. 13.1, 2, 3. hold forth the diſtinction or ſeparability of extraordinary Gifts, and ſaving Graces, each from other.
A man may have the Gift of Prophecy (to propheſie truly, and not be truly godly) and of Tongues, &c. A man may underſtand all myſteries, and all knowledge, and have all faith, that is, all the degrees of a Miracle-working faith, and yet want love, that is ſaving Grace, and ſo periſh.
Baalam propheſied particularly of Chriſt to come; and ſpoke of many things concerning Iſrael, foretelling their excellency, Numb. 23.9. their multiplication, ver. 10. Piſcator.and happy death. —and he is called a Prophet, 2 Pet. 2.16. becauſe ſometimes he had Revelations from the true God, Num. 23, and 24. and uttered Divine Oracles as from the mouth of God. And he deſired to die the death of the righteous, yet he would not live their life: he was a wicked man, a Soothſayer, and a Sorcerer; he loved the wages of unrighteouſneſs, 2 Pet. 2.15. and he was rebuked by the dumb Aſs for his iniquity and madneſs.
Caiphas propheſied Joh. 11.51, 52. of Chriſt, that he ſhould die, &c. though he ſpake it out of his own malicious ſenſe; thinking it better, that Christ ſhould rather periſh, then their Nation.
Many will plead their extraordinary Gifts, Mat. 7.22, 23.and Works, as Prophecy, Ejection of Devils, &c. as done in Christ's Name; yet Christ will not own them.
Now if God give Gifts both ordinary and extraordinary to ſome, to whom he gives not ſaving Grace, then Miniſterial Gifts are diſtinct in themſelves, and ſeparable in the ſubject.
Argument II. (which may give both light and ſtrength to the former) is the examples of ſome ſuch, who have been allowed Miniſters and Preachers of God's word, who had Gifts, but no Grace. I will give four inſtances thereof.
Firſt Judas. He had not Grace. Chriſt knew it, (though it was not diſcovered to others then what he was) yet he choſe him to bean Apoſtle, and gave him a joynt Commiſſion, Judas had the Faith of Miracles, and by it wrought Miracles, ſaith Calvin in 2 Cor. 12.9.equal with the reſt of the Apoſtles to go and preach the Goſpel; and power to work Miracles, & caſt out Devils. See Mat. 10.1, to 9. yea, through the whole Chapter, compare it with Mat. 11.1. Mar. 3.14, 15, to the 20. and 6.7. Luke 9.1, 2. They all (that is, the whole twelve Apoſtles) were ſent out; they all did Miracles; they all caſt out Devils; they all returned to Chriſt, and gave him an account of their ſucceſs, Luke 9.6, 10. compar'd with Mar. 6.30. God wrought by Judas as well as by the reſt. Peter ſaith, that Judas had part of the Apoſtolical Miniſtery, Acts 1.17. as truly as any of the reſt. A true Apoſtle, though he proved truly a Reprobate, and Apoſtate, ver. 25.
No difference was diſcerned between Judas, and the reſt of the Apoſtles, in parts, or powers, or pains, or in the ſucceſs of the Miniſtery: the Scripture makes no diſtinction between him and them therein; but Judas, for any thing the Apoſtles could perceive, was equal to them in all theſe.
Therefore when Chriſt ſaid, that one of them ſhould betray him, they enquired among themſelves who it ſhould be. Peter beckoned to John to ask Chriſt who it was of whom he ſpake, Luke 22.21, to 24. John 13.21, to 27.
Chriſt revealed his minde (touching his Paſſion) to Judas as well as to the reſt, Mat. 20.17, to 20. and eat the Paſsover (at leaſt) with him, Mat. 26.20. Luke 22.14, 15. ſome think, that Judas eat the Lord's Supper alſo.
Alſo Chriſt required perſeverance of Judas, when he ſaid to the twelve, Will ye alſo go away? John 6.67. to wit, in his Miniſtery and Diſcipleſhip, or in following of Chriſt, and in walking with Chriſt, from whom many of his Diſciples went back, and fell off, ver. 66. yet Judas (as one ſaith) truly practiſed ſecret thievery, and injuſtice, even while he exerciſed his publick Miniſtery, John 12.6. and Chriſt knew he was a Devil; and ſo he would prove himſelf at length, to be a man poſſeſſed and acted by the evil Spirit, John 6.70, 71. Have I not choſen you twelve (ſaith Chriſt) and one of you is a Devil, and a ſon of perdition, John 17.12. and he was a Traitor, and he did more againſt Chriſt then all the Jews did.
The ſecond Example. Thoſe Paul ſpeaks of in Phil. 1.15. Who did preach Chriſt of envy, and ſtrife,—of contention, ver. 16. not of good will, nor ſincerely, ſuppoſing to add affliction to Paul's bonds, (he being then in priſon at Rome for the Goſpel) what then ſaith Paul, ver. 18. ſo Chriſt be preached, that is, in true doctrine, though by ſome that did it not of good will, or love, or in truth, (that is, in ſincerity and integrity of minde) but in pretence only, or out of envy to outſtrip Paul, or cruelty to make his chain more heavy, or to procure his death, &c. yet therein I do rejoyce, yea, and will rejoyce; becauſe by the preaching of theſe, who were inſincere, (ſaith Piſcator on this place) as well as of thoſe that were ſincere, & gloria Chriſti innoteſcit, & ſalus electorum promovetur, The glory of Chriſt was made known, and the ſalvation of the elect promoted thereby.
Theſe had Gifts, elſe they could not have preached Chriſt: but had ſuch any Grace in their hearts? No, their end in it argued a high degree of malice, wickedneſs, and immanity in them. Now, would Paul have rejoyced, that Chriſt was preached, though by ſuch perſons, if he had thought that their preaching could do no good? or that it was not lawful for ſuch to preach?
The third Example. See Beza's Annotat. on Mat. 23.2, 3.The Scribes and Phariſees they ſit in Moſes Chair (ſaith Chriſt) all therefore, whatſoever they bid you do, obſerve, and do. Chriſt allowed the people to hear them, therefore he allowed them to teach.
They ſat in Moſes Chair as Teachers, and Expounders of the Law by Office; they did ſucceed Moſes in the ordinary Office of teaching the Word of God: therefore Chriſt would have them to be heard, though their perſons were wicked, leſt their Miniſtery (which was the Ordinance of God) ſhould be contemned, and theirs alſo, whom he ſhould after ſend. Though their Actions were not imitable, becauſe they ſaid, and did not, yet while they ſat in Moſes Chair, that is, as long as they preached the Doctrine of Moſes, they were to be heard, and therefore they were allowed to teach: they were true Priests Mal. 27. by Office, though they were not good and gracious men.
The Scribes and Phariſees had Gifts, but no Grace, Matth. 5.20. and chap. 23.13, &c. Chriſt denounced many Woes againſt them for their hypocriſie and iniquity; their Ministery was but Legal, not Evangelical, yet Christ enjoined his Diſciples (who were Goſpel-believers) to attend to, and obſerve their Miniſtery.
Is it not lawful now for thoſe Miniſters to preach, and for the People to hear them, who, as to their Lives, are not worſe then the Phariſees; and who, as for their Doctrine, are better, ſcil. who preach Chriſt and the Goſpel truly, which the Scribes and Phariſees did not at all?
The fourth Example. Demas, whom Paul calls and acknowledgeth to be his fellow-Laborer, Philem. 24. to wit, in the Work of the Miniſtery, Col. 4.14.or Co-adjutor (as well as Marcus, Ariſtarchus, Lucas) who was well eſteemed of by the Apoſtles, yet afterwards fell away, 2 Tim. 4.10. and continued in his Apoſtaſie, as Calvin on Philem. 24. thinks: and Davenant on Col. 4.14. who ſhews the cauſe of it out of Dorotheus in Synopſi. Rolloc upon that place conceives it probable, that Demas at that time was a Minister of the Goſpel, but afterwards deſerted that Calling to ſeek wealth, or betake himſelf to his worldly affairs.
Dr. Hammond on 2 Tim. 4.10. ſaith, —Demas, that did aſſiſt Paul in preaching the Goſpel, hath now left him, &c. and is gone to Theſſalonica, whether to his Home there, or to trade, and get Wealth in that place.
To the ſame purpoſe Eſpencaeus in 2 Tim. 4.10. Otium hic Apoſtata, quietem, ſecuritatem, vitam periculorum expertem maluit; & domi in tuto eſſe, & deliciis frui, quam cum Magiſtro periclitari. —& abiit Theſſalonicam] ubi vivere poſsit, relicta Roma, ubi Paulo commori timeret, aut pro ejus ſocietate incarcerari, & ad martyrium abduci; ita fugit periculum, ut exiſtimavit: atque hic erat unus ex ejus Adjutoribus, & iis qui valde laudabantur.
Byfield on Col. 4.14. and Elton on that place conceive, that Demas forſook Paul, and fell away after he had been his Companion and Fellow-laborer.—See Hyper. on 2 Tim. 4.10.
Indeed Beza on 2 Tim. 4.10. is of Opinion, that Demas repenting afterwards returned to Paul; ſeeing there was mention made of him in the Epiſtle to Philemon, verſ. 24. as one of his foreign, which (Beza thinks) was pro…able to be written after his Epiſtle to Timothy.
But Ludovicus Capellus in his Historia Evangelica ſaith, that the ſecond Epiſtle to Timothy (which ſpeaks of Demas's Apoſtaſie) was written anno Chriſti 64. Neronis 11. and that this Epiſtle was the laſt of all Paul's Epiſtles, written by him in his latter bonds, a little before his Martyrdom, which he ſeems to intimate in 2 Tim. 4.6, 7, 8.
He affirms alſo, that his Epiſtle to Philemon was written anno Chriſti 56. Neronis 3.
Mr. Perkins in his Digeſt placeth the ſecond Epiſtle to Timothy as the laſt of Paul's Epiſtles, which he writ before his Martyrdom, or Beheading; after that Epiſtle piſtle, he writ to Philemon.
Mr. Roberts, in his Key of the Bible, the ſecond part, in his Chronological Table before the Epiſtle to the Romans, gives Reaſons why the Epiſtle to Philemon was written before the ſecond Epiſtle to Timothy, before Demas his Deſertion, or Demas had returned again unto Paul. In pag. 763. he ſaith, that Paul wrote his ſecond Epiſtle to Timothy laſt of all thoſe Epiſtles he wrote, a little before his Martydom, as all circumſtances evince, and the Epiſtle it ſelf intimateth, 2 Tim. 4.6. See alſo pag. 898. of the Time. So Hyperius in Philem. 24. Demas adhuc erat constans, quum haec (ſcil. epiſtola ſcriberctur) ſed quando illa ſecunda ad Timotheum conderetur, Paulum & Religionem univerſam deſeruit cum in ea legatur, 2 Tim. 4.10.
By this it is probable, that Demas never recovered his fall, nor returned to Paul after it.
Argum. III. Miniſterial Gifts, and ſaving Graces, are diſtinct and ſeparable, and go not alway together: otherwiſe no man could be a gracious man, but he that hath Miniſterial gifts; and no man could have Miniſterial gifts, but he that hath Grace: both which are apparently falſe in common experience.
Hence great Parts, and eminent Abilities in matters of Religion, are no ſure ſigns of Grace, they may make a man foreign, not foreign, able to teach others, not holy himſelf.
Though theſe Gifts alone, be they never ſo excellent and uſeful in themſelves, and to others, yet without Grace. they cannot ſave thoſe that have them, nor enable them to act out of pure love to Chriſt, and ſouls, or out of ſincere deſire to Gods Glory: but they are like the Carpenters, that built an Ark to ſave Noah, and his Family, and periſhed themſelves in the water: or like the Tyrians, that did help to build the Temple, but did not worſhip God in it, nor partake of the priviledges of it.
Ground 2. Grace is not eſſential to a Miniſter of the Goſpel, becauſe the Miniſtery of the Goſpel is ordained by Chriſt, not for the Miniſters own good ſo much (though that alſo be included) as for the good of others, principally. Therefore God may bleſs it, and make it inſtrumental for the benefit of others, foreign for a public good (and work that end by it) though the Inſtrument, 1 Cor. 12 7. and 14, 12.or Perſon God uſeth, be not ſanctified here, nor ſhall be ſaved hereafter. A Miniſter may preach to others, and himſelf be a caſt-away, 1 Cor. 9.27. he may by his Gifts profit others, and yet not procure ſalvation to his own ſoul.
God imployed Cyrus (though he had not known God) to reſtore his people out of captivity, and reedifie the Temple, Iſaiah 45.1, to 5. That ſaying of Auſtin is alledged by ſome Divines to this purpoſe: The ſeed, that is ſown by a foul hand, may bring forth fruits, as well as that, which is ſown by a clean and ſound hand.
If a mans Miniſtery may (by Chriſts appointment) do good to others, though he be not ſanctified, and ſaved himſelf, then Grace is not eſſential to a Miniſter of the Goſpel.
Ground 3. The teſtimonies of ſome, who were Eminent, Godly, Learned, Judicious, Sound, Orthodox Divines (in their Generation) in the Caſe. In the cloſe of this Ground I ſhall declare, how far I conſent with them, and wherein I diſsent from them.
Maſter Perkins in his Art of Propheſying, chap. 10. ſaith, Grace (or holineſs of heart) makes not a Miniſter, yet it is very neceſſary.—In his Expoſition upon Chriſts Sermon in the Mount, Mat. 7.6. he ſaith, We may lawfully uſe the Miniſtery of thoſe men, whoſe lives and converſations be evil and offenſive, if their Doctrine be ſound and good, &c. The vertue and efficacy of the Word and Sacraments, adminiſtred by men, is not from the Miniſter, but from God. A Letter is not the worſe, becauſe brought by an unhoneſt and unlawful Carrier.
Maſter Paul Bain in his Comment on Eph. 4.11. ſaith, There are three ſorts of Miniſters, 1. ſome are ignorant and ſcandalous: 2. ſome of knowledge, and free from crime, but unſanctified: 3. ſome are truely ſanctified. The firſt Chriſt permitteth, or inflicteth as judgements, Mat. 28.19. for to him is all Power and Judgement committed in heaven and earth. The ſecond ſort Chriſt giveth, and that for the good of the Church: for if men be qualified for Life and Doctrine, and have a calling, (are inwardly excited, and outwardly called, that is approved of the Church, deſired, or after accepted by the people) they are to be held as Miniſters, given for the good of the Church, though their Perſons are not approved, and Chriſt ſhall ſay, Depart from me ye workers of iniquity. Mat. 7.23.The third ſort are thoſe, that are qualified, called, and ſanctified inwardly. Now theſe are given of Chriſt, as men according to his own heart, that is, delegated by him.
He ſaith on Eph. 3.7. that The Miniſterial Gift, which the God of Grace giveth, maketh a Miniſter. This doth form him ad intus, as skill in this, or that Manuary Science, doth make an Artificer.
Maſter Hilderſam in Pſal. 51.7. ſaith, A man may be a Preacher of Gods ſending, though he be an Hypocrite, and have no truth of Grace in his heart, as thoſe in Phil. 1.18. and as Judas was; he was ſent of God to preach, Mat. 10.4, 7. yea, and God wrought with him too, Luk. 9.6. and yet he was but an Hypocrite in heart, he never had truth of Grace in him, when he was at the beſt.
In pag. 802.—he ſaith, Paul was ſo zealous for much preaching, and rejoyced ſo much in the glory he knew redounded to God by it, that ſpeaking of ſome in Rome, who preached the truth, and ſound doctrine, without all truth and ſoundneſs of heart, Phil. 1.18, he ſaith notwithſtanding, Every way, whether in pretence, or in truth Chriſt is preached, I therein do, and will rejoyce: ſurely they were very bad men, of whom he ſaith, verſe. 15, 16. that they preached Chriſt of envy, to increaſe his grief, and trouble, when he was in bonds for the Goſpel. How could Paul rejoyce in ſuch mens preaching will you ſay? Certainly he knew, though they were ſo bad in themſelves, yet their doctrine, which was both for matter and maner ſound, might, through Gods bleſſing upon his own Ordinance, become effectual to the converſion and comfort of Gods Elect: for be you ſure of this, that if Paul had been of that minde, that he, that is a wicked man himſelf, cannot by his Miniſtery be the inſtrument of the converſion of another, he would never have ſaid of ſuch men as theſe, I do rejoyce that Chriſt is preached by them, yea, and I will rejoyce in it.
Doctor Airay upon Phil. 1.18. pag. 174. ſaith, That a Miniſter and Preacher of the word is gladly and joyfully to be heard, that preacheth Chriſt, and the Doctrine of the Goſpel ſoundly, and truly, with what minde ſoever he preacheth the ſame. To which purpoſe alſo is that of Chriſt, Mat. 23.3. where he willeth to hearken to the Scribes and Phariſees, ſitting in Moſes ſeat; whereby he meaneth, that the Doctrine which the Scribes and Phariſees delivered faithfully out of Moſes, was gladly to be received, howſoever in their actions, and lives they were juſtly to be noted. The Reaſon is, becauſe the word is the Lords, which they bring, with what minde ſoever they bring it, or how vitious and bad ſoever they be, that bring it
Maſter Pemble in the Nature and Properties of Grace, and Faith, pag. 125. ſaith, The common Grace of the Spirit (whereby men are enlightened in the knowledge of heavenly things) is the cauſe of an Hiſtorical Faith, or general aſsent to the truth of the Scriptures; which Grace God bestows upon the unregenerate, and unſanctified, more for others then their own good: ſome light ſhines upon them, whereby they may know and aſſent unto divine Truths, for a common good of the Church; yet others may be instructed by their teaching: for Chriſt in the building of his Church doth alſo uſe the help and miniſtery of ſuch men, according as Solomon did in the building of the material Temple; who imployed not the natural Iſraelites, but the Reliques of the Canaanites, and ſtrangers, that lived in the Land, to be bearers of burdens, and hewers of ſtone, and overſcers of the work, 2 Chron. 2.17. and theſe men, though unſanctified, and ſuch as do not themſelves heartily eſteem, and affect that which they know, yet in the general they believe it, and willingly teach it, to the benefit of the Church.
Maſter Samuel Hieron in his Treatiſe called The Preachers Plea, ſaith, That Miniſters bad life is no ſufficient Argument againſt Preaching, or hearing them.—Put caſe it were ſo (which, thanks be to God, it is not) that all Preachers did confute their own Sermons with their evil lives; and had Eſaus hands with Jacobs voice, and were like a ſile, which ſmootheth other things, it ſelf remaining rough; yet this could make nothing againſt Preaching: for is Phyſic nought, becauſe many Phyſicians perhaps live contrary to their own Rules of Phyſic? or is Law damnable, becauſe ſome Profeſſors thereof do live lawleſs? giving Rules of equity to others, themſelves keeping none but ill Rules? No man will be ſo without ſenſe to affirm it. Why then? ſhall the courſe of Preaching be condemned for the ſuppoſed miſdemeanors of them that Preach? God forbid, who but a Fool, or a froward heart will tread the Holy Doctrine of God under his feet, becauſe he is a man not of a good carriage, that delivereth the ſame.
Maſter William Fenner in his Sermons on Revel. 3.1. called Chriſts Alarum to drowſie Saints, ſaith, I dare not ſay abſolutely, that a carnal Miniſter ſhall never have good ſucceſs in his Miniſtery; as if a Miniſter ſhould conclude he was a good man, becauſe God hath bleſſed his labors. No, that is not a good Argument: for
1. It is the Word that converts, not the Perſon of the ſpeaker, I dare not tie God to the goodneſs of any mans Perſon; God, as he is a Creator, is a wiſe God, and can write well with a bad pen, and cut well with a blunt naughty knife.
2 Such may be ſent of God, and gifted for the Miniſtry, and therefore, for all that I know, they may be an organ of Converſion ſometime.
3. Paul rejoyced, that Chriſt was preached by the falſe Apoſtles, though it were but of envy, Phil. 1.15, 16, 17. Object. How could he rejoyce in that, that was a wicked maner of Preaching? Anſw. Surely he could not rejoyce in it, but that he thought it might do ſome good.
4. If a carnal Miniſter cannot be the means of Converſion, ſome man cannot be aſſured of his ſalvation.
5. They may ſay at the laſt day, Lord, Lord, &c.
6. Why elſe doth Chriſt bid his people hear the Scribes, and Phariſees, but that he implies they may be a means of good unto them.
7. Judas was ſent out to preach, Matth. 10.4. Chriſt ſaid to him, as well as to the reſt.—When ye go Preach, ſaying, The Kingdom of Heaven is at hand, verſe 7.
8. Experience hath found this to be true, ſome Godly Souls have confeſſed this very thing, that ſuch as now they ſee to be palpably carnal, &c. have been the means of their converſion. God may make the crowing of a Cock to he a means of awakening Peter's conſcience; the temptations of the Devil to be the means of Luther's quickning.
Mr. Anthony Burgeſs in his Treatiſe Of Faith and Aſſurance, pag. 503, 504. ſaith, A corrupt or ungodly Miniſter may be uſed by God for converſion, becauſe the Miniſtery is Gratia gratis data; not Gratia gratum faciens, it is appointed for the public good of others, not for the Miniſters good ſo much.—And pag. 114. I make no queſtion, but a man of abilities may do good by his gifts, although he himſelf be naught, otherwiſe Paul would not have rejoyced, that ſome preached Chriſt out of envy, nor would Chriſt have remitted his Diſciples to the Scribes and Phariſees Miniſtery as he did, when he bad them hear them as long as they ſate in Moſes chair, deliver true doctrine from the Scriptures. In pag. 503. he ſaith, This was a queſtion diſcuſſed of old between the Orthodox and the Donatiſts, who held, that if any Miniſter fell into groſs ſins, neither the Preaching of the word, nor the adminiſtration of the Sacraments could do any good to others. See Danaeum de Haereſibus, cap. 69. The Anabaptiſts now teach the ſame.
Mr. Thomas Manton in his Expoſition on Jude verſe 20 ſaith—Sometimes this Gift (I conceive he means of Prayer) is given to carnal men becauſe of their Service in the Church. Gifts are for the body. They may have great abilities to pray and preach, and may be carryed on with full gales of outward aſsiſtance.
Hieronymus Zanchius, in Phil. 1. ver. 12. ad 27. pag. 45. where this queſtion is handled, whether the Miniſtery of ſuch men as are not ſanctified may be effectual, and is to be allowed,—in ver. 18. pag. 38. hath theſe words, Diverſitas affectuum & finium, quibus adducebantur Miniſtri ad praedicandum Chriſtum (ſcilicet, quod alii modo ſimulato, ex invidia, & contentione, alii animo vero & ſincero) nihil impedivit profectum Evangelii, cum ab omnibus idem Chriſtus praedicaretur, ac proinde & ipſe & Philippenſes, aliaeque Eccleſiae habuerint cauſam, cur debuerint debeantque de hac re magis gaudere, quam de ſuis vinculis dolere. And further, De hoc dogmate, propter vitia Miniſtrorum, illorum legitimum Miniſterium non deſinere eſſe ſanctum, & efficax in credentibus, eoque non eſſe deſerendum, aut contemnendum, convenit inter omnes Eccleſias, quae verbum Dei ſequuntur, adeoque etiam inter nos & Pontificios conſonat Apoſtolus dicendo, "Gaudeo & gaudebo.
Sed, ſi vitia ſint & manifeſta & enormia, ferendi non ſunt, praeſertim ſi admomoniti non corrigantur.
David Paraeus in Rev. 3.1. ſpeaks thus, Efficacia Miniſterii non fluit, vel pendet a bonitate Ministri, Deum enim quandoque per mortuos Epiſcopos Eccleſiam viviſicare & regere, exemplum praeſens contra Donatiſtas teſtatur, & Pontificios Sophistas, qui, &c.
Theodorus Beza, De veris & viſibilibus Eccleſiae Catholicae notis, ſaith, Nos non ſentimus Miniſtrorum vitiis aboleri poſſe Miniſterii vel dignitatem, vel etiam efficacitatem.
I freely concur with theſe faithful ſervants of Chriſ. in their Teſtimonies premiſed, thus far: viz.
1. That Grace is not abſolutely neceſſary to a Miniſter of the Goſpel.
2 That a man may have good Miniſterial Gifts, though not ſaving Grace.
3. That ſuch a man may by his Gifts be inſtrumental for the good of others. But, as for the wicked, profane, and ſcandalous Miniſters, (as well as Ignorant, and Inſufficient) I judge them not fit (eſpecially after admonition, without emendation) to be tolerated in the Church, either to preach, or adminiſter the Sacraments, but worthy to be ejected, to the end that better men may be brought into their places; how unfit and unworthy then are ſuch to be made Miniſters? I wiſh with Calvin, De ſcandalis, pag. …31.Utinam tali hominum colluvie exonerari, purgarique Eccleſia poſſet, (ſpeaking of openly ſcandalous and vitious Miniſters) that the Church was purged, or disburdened of them!
Objections againſt the former Aſſertion.
Object. 1. It is required of a Goſpel-Miniſter, that he be foreign holy, Tit. 1.8. Ergo, Grace is eſſential to a Miniſter of the Goſpel?
Anſw. There is a threefold holineſs mentioned in Scripture, from each of which perſons are denominated holy, ſcil, by
Profeſsion.
Separation.
Inheſion.
1. The firſt kind or mode of holineſs is viſible profeſsion of Holineſs, reformation of life, unblamableneſs of converſation; to be free from all open and ſcandalous ſins.
Such as have this work upon them may be called Saints by calling: becauſe they anſwer God's call in ſome degree, ſcil. by conviction of their judgement, and outward profeſſion, and reformation; though not totally and effectually by through-converſion to God, and ſanctification in Chriſt: for ſuch may fall away, and diſcover themſelves but Hypocrites at laſt, becauſe the root of the matter is not found in them.
Men may hold forth ſuch a ſhew, ſemblance, or appearance of holineſs in their lives, under which there may be true Grace, (though there be not in ſome) and for which they are counted holy by others, in the judgement of charity, they not knowing their hearts, nor being able to diſcern any thing to the contrary in their lives. Men have now no infallibility in their diſcerning; even Paul was miſtaken in Demas, and in divers others; Philip in Simon the Sorcerer; the Church at Jeruſalem in Ananias and Sapphira.
Such an holineſs (though more is moſt to be deſired) may qualifie perſons to be Members of viſible Churches: and this holineſs (at the leaſt) ought to be in all that are called, or allowed to be Miniſters of the Goſpel. 1 Tim. 3.1, to 8. A Biſhop muſt be blameleſs, ſober, of good behavior, given to hoſpitality, not given to wine, no ſtriker, nor greedy of filthy lucre, not a brawler, nor covetous, &c.
2. The ſecond ſort of holineſs is by conſecration to an holy uſe. In Scripturephraſe many perſons and things are ſaid to be holy, to wit, by Dedication, and Deſignation, as being ſet apart from common uſe to holy ſervice, which were not inherently holy in themſelves, ſome of them being ſubjects not capable thereof: the word of God abounds with inſtances of this kinde.
A Miniſter of the Goſpel may be ſaid to be holy, in being ſet apart to the work of the Miniſtery, (which is an holy work, or calling, 1 Tim. 3.1.) two ways.
1. By his own inclination of heart, bent of ſpirit, a foreign or readineſs of minde thereunto, to ſerve God in the Miniſtery, above any other calling; being furniſhed with gifts ſuitable thereunto, as he muſt be foreign apt to teach, 1 Tim. 3.2.
2. By an outward call to it, in way of Election, and Ordination, according to the Goſpel, whereby he is ſeparated to the work.
3. The third and beſt ſort of Holineſs is Inheſion of Grace in the ſoul, or the Renovation of the inward man into God's image.
This is the ſanctification of the Spirit, (1 Pet. 1.2.) or in Chriſt, 1 Cor. 1.2. a true Regeneration, this muſt be found in all that would be, or ſhall be ſaved.
This inherent holineſs is required to be in a Miniſter of the Goſpel, in reſpect
1. Of himſelf.
2. Of his Office.
1. In reſpect of himſelf, it is his duty to be holy, and neceſſary both neceſsitate Praecepti & Medii, both by God's commandment, and as a neceſſary means of his own ſalvation: Heb. 12.14.for without holineſs no man can ſee God, or ſave his own ſoul, though he may by his Gifts promote the good of others.
2. In reſpect of his office, or Miniſtery; to be inherently holy will conduce very much to the Ability and Efficacy of his Miniſtery, to make him a more able, fruitful Miniſter of the Goſpel, and will qualifie him better to be ſet apart to that work. God doth call for inward ſanctity in Miniſters above others, becauſe of their near approach to God, and that influence, which their lives (if holy) will have upon others; but open ſinfulneſs is a diſcredit to the Goſpel, and diſhonor to his Calling, an obſtruction to the ſucceſs of his labors: it carries a great aggravation, and foul ſtain with it, and may do much hurt to others, by way of example. But I conceive, that, though inherent Holineſs be moſt neceſſary for a Miniſter of God, in reſpect of himſelf, in order to his own ſalvation, yet that it is required of him in reſpect of his Office, to qualifie him to be a Biſhop (or Goſpel-Miniſter) upon the ground of Expediency, Conveniency, or Commodity, ad bene eſſe, or as ſome other particulars are in Paul's Catalogue of qualifications in Titus 1.7, 8. propter melius, for the better, not of abſolute neceſſity, as cauſa ſine qua non, or ad eſſe; as if a man could not be a Miniſter except he had the real work of Grace or holineſs in his heart. He is moſt fit and able every way for the work of the Miniſtery, who hath Grace as well as Gifts, and is inherently holy; but the bare or ſimple want of holineſs doth not uncapacitate a man for the Miniſtery, nor annul the ſame, if other things concur in him, as Gifts, and a Call, inward and outward, and unblamableneſs of life. Chriſt knew Judas to be a cloſe Hypocrite, yet he choſe him to be one of the twelve, and he was uſeful in the Church for a time.
Dr. Taylor in his Comment upon Titus 1.8. A Biſhop muſt be holy, ſaith, Neceſſary it is for a Miniſter to be clothed with the robes of holineſs, both inward and outward: yet this muſt not ſo be taken, as that holineſs is ſo Eſſential to a Miniſter, as that he cannot be a Miniſter that wanteth it, for Judas may be Diſciple and a Devil too; but that it is a dangerous eſtate to himſelf, and hurtful to others, for him to be deſtitute of Holineſs.
Object. 2. Unto the wicked God ſaith, What haſt thou to do to declare my Statutes, or take my Covenant in thy mouth, &c. ſeeing thou hateſt instruction? &c. Pſal. 50, 16, 17.
Ergo, None ſhould be Preachers of God's Word and Testament, but ſuch as have Grace.
Anſw. To this I anſwer three things:
Firſt, O… Pſal. 50.16.That Unto the wicked God ſaith] Appellationem impii (ſaith Muſculus) Scriptura dai non cuivis peccatori, ſed plane malitioſis, qui ex deſtinata malitia, non ex errore, peccent. The Scripture gives this name of wicked not to every ſinner, but to thoſe that are malicious, who offend of fore-thought malice, not of error. The wicked do offend far otherwiſe, then thoſe that ſin through error. See Muſculus's Diſtinction of wicked men into two ſorts in that place. The worſt kinde are they, who cover the malice and impiety of their hearts with a counterfeiting, or colour and pretence of Piety, and probity in life; who by Hypocriſie ſeek the name of Piety among men (when in heart they are wicked) and they cover theſe wickedneſſes, which they deſign as wicked men, with the paint or counterfeit of external and diſſembled Piety: therefore they are not aperte, but occulte impii; not openly, but covertly impious.
Et hi ſunt (ſaith Muſculus) qui hoc loco reprobantur. Theſe are the wicked, who are reproved by God in this place.
They had God's Covenant oft in their mouths, that is, they did in words, or by external confeſſion, profeſs the Name of God, and Piety before men, and pretended to a Covenant with God, and that they were his People, yet they denied God in their hearts, lives, or works. They were haters of Reformation, contemners of the Word of God, verſ. 17. addicted to theft, luſt, or adultery, verſ. 18. to evil or deceitful ſpeaking, verſ. 19. to ſlandering and calumniating near Relations, verſ. 20. They transformed God into an Idol after their own fancy, verſ. 21. By the deſcription of their improbity it appears, that theſe were obdurate, obſtinate, wilful, reſtractorily wicked, though covertly and concealedly, as much as they could.
To ſuch as are ſo wicked God ſaith, What haſt thou to do to declare my Statutes? &c. Quamobrem uſurpas tibi Statutorum meorum & foederis administrationem ad te non pertinentem? ſaith Muſculus. Why doſt thou uſurp to thy ſelf the Adminiſtration of my Statutes, and Covenant, which doth not belong to thee? Eſt ergo Deo prorſus abominabile, &c. The office of a wicked man is abominable, ſive illud ſiat praedicando, &c. whether it be done in preaching, ſive Ceremoniis externis ipſum colendo, or in worſhipping him in outward Ceremonies. A man may be a ſinner, and not a wicked man. Mr. Caryl ſhews the difference between them in five things in Job 10.7, 15. Job confeſſed himſelf to be a ſinner, verſ. 6. but thou knoweſt, ſaith he to God, that I am not wicked. The beſt of Saints are ſinners on Earth, and the worſt of Saints are not wicked. Sin is not inconſiſtent with Grace, but wickedneſs is; yea, a man may have no Grace (or be void in heart of the true fear of God, and Piety) and ſo be an unregenerate man, and yet not be a wicked man in Scripture-ſenſe, or be foreign, which ſignifies an ungodly, reſtleſs, lewd, turbulent man. See his character Iſaiah 57.20. And why ſuch as are not wicked (being fitted, and called) may not be allowed to preach the Word, I do not ſee. Yea, a man may commit groſs ſins, and yet, not concealing the malice of his minde with hypocriſie, not be in ſo high a degree wicked and abominable in the ſight of God, as thoſe that cloak their Impiety and Hypocriſie.
Thoſe that are ſo wicked (and are known to be ſo) are unworthy to be Miniſters of God's Word.
The ſecond thing is, Though the Services, which thoſe that are Sinners perform, (in the general) are diſpleaſing to God, as their Prayers, Praiſes, hearing the Word, giving Alms, Prov. 15.8. and 21.27. Iſai. 66.3. Yet
1. God doth require them to do the ſame.
2. Though they ſin in doing them, yet it's a greater Sin not to do them.
3. God may reward them for the ſame.
4. They may be inſtrumental for the good of others thereby.
I. They may be ſuch things in themſelves (or for the matter of them) as God requires, or which are their Duty to do; as Praying, Hearing, Praiſing God.
Duties of the Moral Law, which all men (even bad, as well as good) are bound unto: As,
1. To pray to God. The neglect hereof is noted as a ſin in the very Atheiſt, that fool, who ſaith in his heart, There is no God, Pſal. 14.1, 4. in the workers of iniquity, Pſal. 53.4. in the very Heathen, for which God poureth forth his wrath and judgement, Pſal. 79.6. Jer. 10.25. Even by the Light of Nature all men are bound to pray unto God, as the Mariners in Jonah 1.6. acknowledged in a tempeſt; and by the Law of Creation to ſeek to God for what they want.
2. To praiſe, and give thanks to God for his Mercies. David excites all the Creatures to praiſe God, as a natural Duty according to their ſeveral capacities, Pſal. 148. and Pſal. 145.21. Let all fleſh bleſs his holy Name. And verſ. 10. All thy Works ſhall praiſe thee, O Lord, and thy Saints ſhall bleſs thee. God hath given a general Command to all men upon Earth to ſing unto the Lord, that is, to praiſe the Lord, Pſal. 68.2. and 96.1.
So that Prayer and Praiſe are Natural Duties, impoſed and incumbent upon all men, as they are men; and part of the Natural Worſhip, which all are bound unto by the Light of Nature, and Law of their Creation, to perform to God, as obligatory to all Mankinde, even to the wicked.
II. Though the wicked cannot perform theſe Duties of Prayer, Praiſes, Hearing aright, or without ſin (as to the maner of doing them) but they diſpleaſe God therein; yet it is a greater ſin in any, even in the wicked (and ſhews more ſlighting of God, and diſregard to God) to neglect or omit the matter of a Duty (or the Duty it ſelf) as not to pray, not to praiſe God, not to hear the word, then to fail, fall ſhort, or miſcarry in the maner of performance; as not to perform theſe aright, ſcil. in faith and fervency, with affection and ſincerity. This is a greater ſin, becauſe to omit the Duty wholly, as to the matter of it, is (as one ſaith) to diſobey totally: to ſin in the maner of doing it is to diſobey God but in part onelyonly.
In performance there is ſome good, ſcil. the matter of the Duty, or the thing done: it may be ſome acts or circumſtances beſides may be good (materially, though not formally) but in omiſſion of Duties there is no good at all: now ubi major privatio boni, ibi majus malum.
They do evil, that pray, praiſe God, or hear the Word amiſs; but they do worſe, that do not theſe at all.
III. God may reward men for the materiality of their Duties, or for the things they do (as being good in themſelves) though he utterly diſlike the formality thereof, or their maner of doing them. God hath, out of his infinite goodneſs, ſometimes ſhewed reſpect to the good things that have been done, even by ungodly men (though they were but the carcaſe, and wanted the ſoul and life of good Works) ſo as to reward them temporally.
Thus God heard the Prayer of Iſhmael, though a profane wretch, Gen. 21.9, 10, 17. and Ahab's Prayer, when he was humbled by fear, 1 Kings 21.29. See how it prevailed with God to defer a temporary Judgement, and to grant ſome Deliverance to Rehoboam, when he humbled himſelf (which ſome think was but outwardly) 2 Chron. 12.6, 7, 14. External Humiliation may prevail to remove an outward Judgement, Exod. 9.27.
IV. The Services even of thoſe that were unſanctified may be inſtrumental for the good of others; as the Teachings of the Scribes and Phariſees were: they were grand Hypocrites, &c. yet Chriſt allowed them to teach (and take his Statutes and Covenant into their mouths) elſe he would not have bidden others hear them, ſcil. for the benefit they might get by their Doctrine, more then by their Examples; for they ſaid, and did not.
The third thing is, God's Expoſtulation with Sinners about their Services, or Performances, ſeems to imply, not a Prohibition of ſuch things as Duty obliged them to do, but rather a Reprehenſion of them; Either
1. For the maner, that they did them amiſs, not ſo as he preſcribed, or otherwiſe then he required; or end, as ſeeking themſelves therein, Hoſea 10.2.
2. Or for their unſuitable carriage, or bad lives accompanying the ſame.
Hereupon God rejected their Services, and expreſſed his diſlike of them, as being not his, but theirs, becauſe of the iniquities inherent in their Perſons, or practiſed in their Actions, or adherent to their Duties in their performance of them.
God reprehended the Jews (in his Expoſtulation with them) Iſai. 1.10, to 16. not ſimply for their Sacrifices and Oblations, —ſolemn Feaſts and Aſſemblies, as treading in his Courts, making Prayers, &c. becauſe God had commanded all theſe to be done as their Duties, (yea, God complains of his People ſometime for the want of theſe, Iſai. 43.22, 23, 24.) but becauſe they did not do theſe aright; they did them hypocritically, not ſincerely, without due affection and devotion of heart, and outward reformation of life: and their hands, wherewith they brought and offered their Sacrifices, and which they ſpread forth in Prayer, were full of blood, Iſai. 1.15. (i. e.) Cruelty, Oppreſſion, Murder, &c. Therefore God refuſeth to own, or to accept theſe their Duties, or Services, as being done
1. By ſuch perſons as they were.
2. In ſuch a maner as they did them.
Yea, they were abhorred of him.
See the like Expoſtulation of God with his People Jerem. 6.20. To what purpoſe cometh there to me Incenſe from Sheba? &c. your Burnt-offerings are not acceptable, nor your Sacrifices ſweet to me. God tells them that their Services were none of them pleaſing to him, becauſe they rejected his Laws, and wilfully ſaid, We will not hearken, ſcil. to the Prophets, verſ. 17, 19. and their lives and courſes were diſpleaſing to him.
Chriſt reproved the Scribes and Phariſees in Matth. 23.23. not for tithing Mint, Aniſe, and Cummin, (for theſe were commanded by the Law, Levit. 27.30.) but for omitting the weightier matters of the Law, as Judgement, Mercy, and Faith: theſe ought ye to have done, and not to leave the other undone. Chriſt blames not thoſe that do the ſmalleſt things commanded (as ſome expound this place) but thoſe that think, when they have done theſe, Annotat.they have done all that is required, and ſo ſecurely neglect the greateſt Duties.
Paul reproved the Jew in Rom. 2.17, to 23. not for teaching others, but for not teaching himſelf, ver. 21. or for doing the contrary himſelf to what he taught others, as ſtealing, committing adultery, verſ. 22. not for abhorring Idols, but for doing as ill, or worſe, that is, committing ſacriledge.
May it not be conceived, that God in this Pſal. 50.16. reprehends the wicked, not ſimply for declaring his Statutes and Words, but for the maner, becauſe they did it in hypocriſie; and for the concomitants thereof in them, ſeeing they hated Inſtruction, and rejected his Words, v. 17.
And may not theſe words, What haſt thou to do to declare my Statutes? &c. be underſtood rather as an Expoſtulation with them about it, then a Prohibition of them to it? foreign Quid tibi? What is it to thee? As if God had ſaid,
1. How unfit, unable, and unworthy art thou to declare my Statutes, &c. ſeeing thou art ſo vile, and doſt ſo, and ſo?
2. Or how durſt thou, or waſt thou not afraid, or how hadſt thou a face to ſpeak of my Statutes and Covenant?
3. Or what profit or benefit will it be to thee, ſeeing thou hateſt inſtruction, and liveſt contrary thereunto, and art ſo hypocritically and deſperately wicked in thy ſelf, loathſom and abominable in the ſight of God? All thou doeſt is in vain, but loſt labor, as to thy ſelf: thy declaring my Statutes, &c. (in ſuch a maner) will neither be grateful to me, nor uſeful to thy ſelf; thou ſhalt have neither acceptance nor recompence from God for the ſame after this life.
Iſai. Annotat.1.11. foreign Why, or wherefore, or to what end, or to what purpoſe unto me (or in regard of me) is the multitude of your Sacrifices?
Object. 3. If an unconverted Miniſter may by his preaching be an Inſtrument of converting Sinners, then he may be ſaved, and glorified thereby; or in ſaving others he may ſave himſelf, becauſe God hath promiſed, that they that turn others to Righteouſneſs ſhall ſhine as Stars for ever and ever, Dan. 12.3.
Anſw. The Miniſters of God's Word are not (yea, cannot) be ſaved by, or for their Works (as the Good they do to others, either Temporal, or Spiritual) but upon another account, that is, by their Faith in Chriſt, and through the Grace of Chriſt, the onelyonly way to Salvation, both for Miniſter and People. Peter profeſſed his hope hereof by no other means, Acts 15.11.
Yet the good ſucceſs of their Miniſterial Labors (through God's bleſſing) in the Converſion of many Souls, will be found to their Praiſe, Honor, Glory, and Joy, at the Appearing of Jeſus Chriſt; and will add Brightneſs or Splendor to their Glory, and Pearls to their Crown, and Fulneſs to their Joy: They ſhall ſhine as Stars for ever and ever (according to God's Promiſe) that is, ſhare in the higheſt degree of Heavenly Glory (as ſome expound it) who are not onelyonly the Children of God themſelves by Faith in Chriſt, but Spiritual Fathers to beget others unto God, and gain many Souls to God's Kingdom. Hence it is, 1 Theſ. 2.19, 20that Paul ſaith to the Theſſalonians, —Ye are our hope, joy, and crown of rejoycing, in the preſence of our Lord Jeſus Chriſt, at his coming, ye are our glory and joy.
As for thoſe Miniſters, that are inſtrumental (or uſed by God) in the Converſion or Salvation of Sinners, to further the ſame, yet are unconverted themſelves, though they cannot be ſaved hereafter, yet they ſhall be rewarded ſome way here by Temporal Remuneration. None can ſhine as Stars in the Kingdom of Heaven, which do not enter into it, which without Converſion none can. Therefore the place objected muſt not be thought to reſpect any that are unregenerate. For Glory ever ſuppoſeth Grace. And thoſe, that have Grace to carry them to Heaven, ſhall, if they here turn many to Righteouſneſs, have greater degrees of Glory when they come there.
FINIS.
Errata.
PAg. 10. lin. 5. for confute read conſult. p. 12. l. 17. r. no other marc. p. 16. l 1. foreign r. foreign. ib. l. ult. foreign. 1. foreign. p. 17. l. 4. foreign r. foreign. p. 33. l. 1. r. and Debtors. p: 38. l. 17. ſunt r. fuit. p. 40. l. 28. r. foreign. p 41. in the margin l. 7. r. multò plus. ib. in marg. l. 30. r. cap. 15. p. 45. l. 4. foreign. r. foreign. p. 52. l. 6. as r. and. p. 59. l. 24. r. monumentis. p. 67. l. 30. delc or. p. 69. l. 15. as r. and p. 75. l. 2. foreign r. foreign. p. 84. l. 8. r. Diſciplina. p. 94. l. 2. r. Creatures. p. 97. l. 8. r. that may declare. p. 99. l. 7. r. alliance. ib. l. 16. r. long journeys thither. p. 103. l. 15. r. wiſdom. p. 109 (r. 108.) l. 20. r. did lead. p. 119. l. 6 r. that other prohibition. p. 132. l. 14. fay r. fias. p. 138. l. 2. reſtored r. reckoned. ib. l. 4. r. terminated. p. 142. l. 21. r. this place. p. 143. l. 1. r. ingeniouſly. ib. l. 7, 10, 30. r. root. p. 162. l 23. r. whither. p. 207. l. 6. praeſenttam r. praeſtantiam. p. 216. l. 5. r. his want of good. p. 227. l. 20. r. Theodore. p. 229. l 22. as r. in. p. 230. l. 4. r. hath. ib. l. 19. r. Abbot. p. 234. l. 1. for VI. r. XIII. p. 238. l. 3. r. The other manner. p. 243. l. 2. r. foreign. p. 246. l. 15. maketh r. teacheth. ib. l. 19. to r. by. p. 252. l. 16. VIII. r. IV. p. 299. at top for Pſal. 15. r. 50.
End of the text · Edward Reyner, Necessity of Human Learning for a Gospel Preacher (1663)