The Scripture Directory for Church Officers and People

Verse 4. For whereas one saith, I am of Paul, and another, I am of Apollo, are ye not carnal?

THe Apostles scope is (as you have heard) to repress the pride and contentions that were in the Church of Corinth. And now in this fourth Verse, he describeth the particular factions and divisions among them, One saith I am of Paul, and another, I am of Apollo. Paul was the first Apostle that preached the Gospel to them, who though unskillful in speech as he saith, speaking as some think only by way of conception, yet was mighty in power through God to them. Apollo he came after Paul, and was more eloquent, and so more apt to affect the hearers, this some maketh the ground of the faction, but it is first disputed, Whether indeed the Corinthians set up these eminent persons as heads of factions? or that he did only by supposition attribute these things to themselves, as may seem seem, 1 Cor. 4.6. I shall therefore wave that Question, and handle it when I come to consider these divisions in the heads of them, and whether it be lawful for Christians to name themselves after the names of any men? whereas then you see the Corinthians blamed for setting up these names, though men of great worth and repute in the Church. I observe

That although it's the duty of people to have a great and high esteem of the Ministers of the Gospel, yet they are not sinfully and inordinately to admire, or rest merely upon any men's persons.

You that are the sheep of Christ, have a great duty required of you, you are to abound in all love and ready submission unto the doctrine of your faithful Shepherds, and yet also, not so to admire any person, as thereby to be drawn into errors or falsehoods, they may possibly maintain. The Apostle Jud. 12. makes one great cause of the errors these men followed he speaks of, that they had men's persons in admiration ; That is, when men love the truth for the persons sake, not the person for the truths sake, when men are of such an opinion, or such a faith, because those that they admire are so, though they understand nothing in it: whereas it is an excellent rule of Tertullian, lib. de prescript. Non fidem ex personis, but personas ex fide dignoscimus. This truth may much heal the disease of the times, for men believe much as they affect, and admire, and few have a sound mind and judgment to discern of things that differ, qui credit quod vult, non quod est, cupit errare : but I shall speak little of this to this auditory. Two parts there are in the Doctrine.

First, That great and high respect is to be shown to the faithful Ministers of the Gospel.

Secondly, Yet this respect must not degenerate into sinful admiration, so as factiously to set up one Minister against another.

Let us consider the first part, and here I shall not speak of that temporal respect and honor which God's Word in several places commands, lest by captious men we should be thought to plead for our own selves; but for that spiritual respect and entertainment of the Ministry, which is for your good not for ours: people are apt to think, if they come to hear us, if they commend our Sermons, that this is for an advantage; No, the powerful receiveing of divine truths is for their good. The wearied traveler that drinks of the spring by the way, doth not benefit the fountain, but advantageth himself; now the spiritual respect or entertainment of the Ministry, lieth in these particulars.

1. Highly to account of the office and the work of the Ministry, as being the divine institution and appointment of Christ in his Church. Thus the Apostle Chap. 4.1. Let a man account of us as the stewards of Christ. They are the officers set up in Christ's house, to give the food of life, and God hath set in his Church, pastors and teachers, 1 Cor. 12.28. and Eph. 4.11. Act. 20.28. The Elders of the Church are said to be made overseers by God, to feed the Church. So that if any man set himself against the office of the Ministry, to slight it, or contemn it, he doth immediately oppose the institution of Christ. God hath set it, and wilt thou endeavor to pull it down, so that profane and carnal men who argue against it, know not what they talk of, they consider not the Scripture, nor the Word of God: and if thy heart were not much hardened, thou wouldst have an awful reverence and fear of this divine office. Even the very Heathens have exalted the office of their Priests that drew nigh to God, and Aristotle well observeth, that all religion, yea and the notion of the gods themselves would be vilified, when they that were employed in that office, were contemned.

2. Your spiritual respect lieth in the hearing of the Word preached, and the receiving the Word with all gladness of heart. Thus Christ saith, He that heareth you, heareth me, Luk, 10.16. and therefore they are compared to Ambassadors, that do in Christ's stead entreat you to be reconciled unto God, 2 Cor. 5.20. Indeed profane and ungodly Ministers, or erroneous and superstitious Ministers, they falsify their trust, they alter their embassage, and therefore the Scripture compareth them to unsavory salt, that is fit for nothing, but to be cast on the dunghill : and God speaking of the corrupt Levites saith, Mal. 2 3. I will spread dung upon your faces : Thus God dealeth with those Ministers that walk unworthily; but as for those that diligently and faithfully preach the Gospel, such are to be heard and received withal joy, How beautiful are the feet of those that bring the glad tidings of the Gospel? Rom. 10.15. and there is nothing that God doth so much curse, as the profane rejecting of his Word, and Ministry. Jerusalem was quite off, and there was no more remedy left for her, when she refused the Prophets rising early and delivering the message of God to them, 2 Chron. ult. The tree that had often culture and cost bestowed upon it, and yet barren, was at last to be cut down and burnt in the fire; so then as the Ministers are to pray God would give them an open mouth, so you hear also, open ears, and open hearts. Shall the advice of the Physician for thy body, and the advice of the Lawyer for thy estate be accepted, and not the advice of the Minister of God for thy soul? Hence they are called guides : Now what disobedience is it, when they would gu • d thee in the way of holiness, they would lead thee out of the dangerous bogs, and precipices thou venturest on, yet thou will not follow? Oh how will this cut thy heart one day? that the Ministers of God would have guided thee in other ways, have lead thee to other actions, but thou wouldst willingly fall in the ditch, even into hell.

3. You are not only to give them respectful hearing, and diligent waiting upon their Ministry, but to obey and submit unto that work of the Lord, which they enjoin • ou out of God's Word. Therefore twice in one Chapter Heb. 13.17. the Apostle calls on them, To obey and submit themselves to such as watch for their souls, and makes one of his Reasons, this is good for you. Profane and proud men, they are apt to scorn the truths we preach, they will not submit to the doctrine we hold out; but if they did rightly consider this is good for them, how readily would they obey? If therefore you become our living Sermons, and turn the things you hear into practice, though we shall rejoice in it, yet the advantage will be yours. Oh then take heed how ye refuse to submit unto those things, that out of God's Word we enjoin you! If we urge commandments of men, if we come in our own name, and not in God's, if the Word of God command not that which we command, then it may be neglected; but when we bring you clear Scripture, and say, Thus saith the Lord ; then how great is your disobedience? Consider that Heb. 12.25. The Apostle aggravates the sin of those that refuse Christ now speaking from heaven, above those that refused Moses. You may say, who refuse Christ speaking from heaven? Even such as obey not the Word delivered by the Ministers of God unto them: How often hast thou heard, Go away and sin no more, curse no more, swear no more? but yet thou hast not submitted to this.

4. All this hearing, love, and obedience, must be to them for the works sake. This the Apostle urgeth, and there is a greater matter in that: Have them in all respect for their work sake, 1 Thes. 5 13. For many may carry it fair, and respect the Ministers of God for other ends, but it's nothing if it be not for their works sake; now their work doth mainly consist in instruction, and reproof; and this is very distasteful and thankless to profane and wicked men: there is nothing men desire so much as to be pleased in their sins, that we should heal their wounds slightly, saying peace, when there is no peace. Now if we dare not do these things, but discharge our work faithfully, we are had in no respect, and that for our very works sake; so that the work of the Ministry informing, reproving, and powerfully terrifying for sin and wickedness, that ought to be esteemed by you.

5. You ought to show your spiritual respect and entertainment to the Ministry, in avoiding all those evil and wicked ways, which may grieve and make sad the hearts of godly Ministers. When Jeremiah saw his people walk so disobediently, he said, His soul should mourn in secret for them, Jer. 13.17. Did not Christ weep over Jerusalem, because she refused the Prophets that were sent to her. And Paul pressing believers to unity and godliness, he useth this Argument, Fullfill ye my joy, Phil. 2.2. and again, We live, if ye stand fast, 1 Thes. 3.8. So that all the impieties and errors that any of you shall run into, are like thorns in the eyes of a godly Minister, this will make them give their account with grief, as the Apostle saith, Heb. 13 17. Oh that these wicked actions which grieve the Spirit of God, which grieve the hearts of godly men, and godly Ministers, should not also grieve thee. Now let us consider, when this respect may degenerate into sinful admiration. And

First, When we set up the gifts and persons of men, so as to neglect Christ working in and by them. If it be so great a sin in temporal and outward things, to take of the glory due to God, and attribute it to instruments; how much more is this in spiritual things? Therefore observe the Apostle, he to cure this disease amongst them, takes them off from instruments, and bids them look up to God, What is Paul, and what is Apollo saith he, but instruments by which ye believe, and God he only giveth the increase, though others may plant and water ; and that is the reason say some, why in the first Chapter of this first Epistle he doth so often name Jesus Christ: to take them off from instruments, and to look more to him; not that the instruments are to be excluded, but God the principal agent is to be owned, and honored. Rest not then upon excellent parts and powerful preaching, for it's God that worketh by these.

Secondly, Then men sinfully admire, when they set up the gifts and abilities of one, to the contempt of others. No doubt but God giveth variety of gifts, and some are more eminent then other, yet none are so to prefer the excellent, as to contemn and discourage the weaker. What the Apostle speaketh about the several members of the Church, some are more excellent and honorable then others, yet the meanest is not to be despised, is also to be done about the several gifts and parts of Ministers.

Thirdly, Then men sinfully admire, when their failings and errors they will follow, and defend. If these Corinthians that were for Peter, should have been led aside, as he did many to Circumcision, this was their infirmity. In primitive times, Origen a famous and eminent man, proved a great temptation to the Church; for men had rather err with him, then think the truth with others. Thus among the Sadducees and the Pharisees, whatsoever the grandees of their sect taught them, though it were that the left hand was the right, yet they thought themselves bound to believe it. But of this more hereafter.

Let us make Uses, First of exhortation, to receive the Ministry of God, with that spiritual respect as you ought to do. The best praise and love you can have to the Ministers of God in their work, is to turn all that is preached into practice; there is no sin for which God will sooner be avenged, then this contempt of the Ministry: What is a greater contempt, then to be often invited, often exhorted to forsake thy sins, yet to retain them still? You do not despise or reject men, but God himself: God did for many years bear with Jerusalem, and was unwilling to give her up to total destruction, till his Prophets were slighted and abused; then they that would not have Ged rule over them, had the greatest tyrants, and proudest enemies to trample over them. Now there are divers Motives to give this spiritual entertainment to the Ministry. For

1. They are the Ambassadors of God, they come from God, and declare his will. Do not thou then harden thyself presumptuously against this way of God.

2. The Ministry will judge thee at that great day. You must give an account of all the pains and labor that hath been taken to reform thee.

3. If you receive the Word, you receive not that alone, but all blessings with it. When Obed-Edom hath the Ark, then God's blessings do manifestly accompany it.

Use 2. Of Instruction, Why the Devil in all ages hath still set himself against the faithful Ministry? It is because that is the great engine to destroy his kingdom. As also this may inform us who are his instruments in this matter? Even such as feel not the benefit of these Ordinances: there is nothing that maketh a man to love the Ministry upon good grounds, but the spiritual good they receive by it. When these Corinthians slighted Paul, and doubted about his call, he proveth it by experimental works on them. Conclude it therefore, that all those men who cavil and oppose the Ministry, they are such who know not what it was to get any spiritual good by that office.

For while one saith I am of Paul, and another, I am of Apollo, are ye not Carnal?

These words (you have heard) prohibit a sinful admiration of any man's person, or gifts, though he be an Apostle Paul, though he be an eloquent Apollo. More spiritual matter this Text will also afford; only I must first answer that Question; Whether the Corinthians did indeed set up these eminent godly men as Heads, of Parties; or whether his meaning was, that they set up many false Apostles, and became factious Disciples to such: only the Apostle spareth to name them, thinking it wisdom to do so, and instanceth in himself and other Pillars; teaching them hereby, that if such as were faithful and godly ought not to be exalted, how much less corrupt and false Teachers? Some are for the Affirmative, and some for the Negative, but I think both Expositions may well be joined together. For, the Corinthians (some of them) did too much glory in Paul and Apollo, and set them up. Otherwise; Why should Paul bless God so much for that Providence, that he had baptized so few? For men were apt to set up those that baptized them, as if they had been baptized into their name. Therefore, certainly the Corinthians did sinfully rest and glory in such as Paul. Wherefore he takes them off, and excellently concludes, Let him that glorieth, glory in the Lord, 1 Cor. 1.13. Thus the first Exposition is true. Then that the other also is true, that although Paul instanceth in himself and others, yet thereby meaning other ambitious Teachers that affected Disciples, appeareth also, 1 Cor. 4.6. where he saith, He had by a Figure transferred those things to himself and Apollo, for their sakes. That is, for their Instruction, to teach them, that they must not think of Paul and Apollo above what they should (as many of them did) much less of false ambitious corrupt Teachers, as many others also did.

This explained, we may observe two more Doctrines.

1. That it is not lawful for Christians to call themselves by the Name of any men, though never so Eminent, so as to build on them.

Christ and his Truth, are the foundation we must build upon. The Apostles indeed, are called the foundations, Rev. 22.14. but they were immediately inspired; and they were but secondary foundations, fundamenta fundata, not fundamemta fundantia, as Divines say. So that we are not Believers in Paul, or Peter : We are not the Apostles Believers, much less the Fathers, or any Doctors and Teachers in the world. That is our Savior's meaning, when he saith, Call no man Master but Christ, Mat 23 8. It is true, this Doctrine is abused by some, as is to be shown, when I come to speak of those, who said they were of Christ, viz. in a sinful factious way. They were not for Paul, or Apollo, or any Ministers; they cried down all the Ministry: They are for Christ to teach them immediately. But thus far the Doctrine is true, we may not be called after any man's name. We are not to set up any Persons or Councils in Christ's stead: We are not to believe in them. Homines non debent aedificari super homines, said Austin.

For the opening of this, let us Consider,

First, The Names that Christians have had in the New Testament, and afterwards in the Church. For by wise Names, we come to know the nature of things. And

First, Christ did often call those that followed him, his Disciples. Thus, He that would be his Disciple, must hate Father and Mother for his sake. And when the Apostles are sent out, their Instruction is, 〈 in non-Latin alphabet 〉 , make Disciples. Indeed, there are the seventy Disciples, who were in a Church-Office next the Apostles: but every follower of Christ, his Doctrine and way, was called a Disciple ; but it is Christ's Disciples. They were never called the Apostles Disciples, or any man's Disciples. And certainly, this doth excellently denote what Christians should do, viz. Take that duty which God from Heaven commanded us concerning Christ. Hear him, Mat. 17.5. a Disciple is not to dispute, but to believe. A Disciple is wholly to learn and receive from his Master. And oh, how excellent would this be, if every Christian would thus hearken to what Christ saith! If thou art Christ's Disciple, learn of him how to live; how to walk; how to obey. Lean not to thy own understanding ; Lean not to others; for only Christ is Truth.

Another Name (and that most frequent) was Believers. Christians are often called by this title; None more frequent. And this also doth difference Christians from all other sects in the world. All the Philosophers, they affected to be knowing men, not believing. Averroes by scorn, called Christians credentes, Believers: For such as he, affected to know the Causes of things, and to inquire in the hidden secrets of Nature, counting it a disgrace to believe upon mere Authority. Thus Julian upbraided Christians with their 〈 in non-Latin alphabet 〉 , believe only. Hence Rom. 1. The preaching of Christ, was accounted foolishness to the Gentiles. They sought for wisdom, for strong demonstrations; but the Apostles merely declaring and preaching such Doctrines, were accounted foolish bablers. So that to be a Believer doth denote the captivating of our understandings unto the Word of God, and every sublime thought, or reasoning that doth exalt it self. And certainly, if a Christian would think, how much he is to submit his understanding to believe the Doctrines of the Scripture, it would much enable him also to believe the Promises for the Church in general, or in particular for his own self. Faith of assent would breed Faith of fideucial adherence. Should it be so great a matter to believe, that God will raise up the Church, when it hath no help? Or, subdue thy corruptions, when thou believest greater matters in Doctrine? As the Trinity, That God was made man ; the resurrection of the body. This is an excellent point to be pressed, though not so proper here.

Another Name often attributed to Christians, is, Saints. The Saints at Corinth: and in many places. Oh, the very Name of this title, should strike blasting and confusion into man! Art thou a Saint-liar, a Saint-drunkard, a Saint-Blasphemer? All that are Christians, should be Saints and Holy. And therefore the Scripture calls them by that Name. Not that all will be holy in a Church, no: There will be tares, as well as Wheat. Nor that we are to depart from a Church where wicked men are not cast out: Or, that the Sacraments are to be administered to none, but who are truly godly, though they be free from gross sins; These things cannot be inferred; only Christians are called to be Saints, and are Saints by Calling, and so should be in their lives. Oh, consider this, you who are profane Beasts, and tremble at it!

But the most famous and distinguishing Name of the people of God, is, Christians, They were first called so at Antioch, saith the Scripture, Act. 11.26. Some have questioned, whether others did not then put this Name upon them by scorn and reproach, because Christ was crucified; or whether they themselves did not voluntarily take upon them this Name, as being a glory and honor to them. I rather think the latter, because it's used as a Name of honor. If any man suffer as a Christian, (saith Peter ) 1 Pet. 1.3. Now this title Christian, is of great importance. Many are apt to say, As they are a Christian, when there is no real Christianity in them. For to be a Christian, is as much as to be one anointed: For as Christ was so called, because anointed with all Graces in an unlimited manner; so every Member of Christ, is called a Christian, because anointed with Graces. Oh then, thou that gloriest, in that thou art no Heathen, no Infidel, no Jew, but a Christian; consider whether this be not a vain boast! For is thy profaneness, thy wickedness, thy impieties, the anointing of God's Spirit? So that to have the real power of Christianity, is a difficult and straight work.

In after times, the title Christian still continued. And although they were sometimes called Cornelians from Cornelius, Cyrillians from Cyrillus, and Joannitae from John Chrysostom, Eustathiani from Eustathius ; yet they did not own these Names. And as Heresies began to rise up in many places, some teaching one thing, some another; the Christian that kept to the true Faith, that was constantly and universally believed in all the ages of the Church, beginning from Christ and the Apostles times, was called Catholic, or universal; in which sense he said, Christianus mihi nomen, Catholicus cognomen. So that to be a Catholic, was to believe that Faith which had been universally taught, first by Christ and the Apostles, afterwards by faithful men in all ages. And for the Papist to call himself a Catholic, when the Roman Church hath so manifestly degenerated from the Apostolical and Scripture Doctrine; and for them to make the Roman and the Catholic Church all one; is as absurd, as if a man should call London, or England, all the world. The Papist therefore is no Catholic in a true sense; because he cannot prove his Faith by the Apostolical Doctrine in the Scripture: yea, accuseth the Scripture as insufficient. And some of their learned men have confessed, that if they should try thir cause by the Scripture merely, it was gone. I shall instance in one famous Name, given to such who truly own Christ and his Truths, and that is, Protestants. They were called thus, not many years since, in Luther 's time; whereas the Orthodox had got some indulgence for the profession of their true Religion, and pure worship. The Popish party did importune the Emperor of Germany, to make an Edict at Worms, and afterwards at Spires, That no Religion should be publicly professed and owned but the Roman. The Lutheran Party, both Noblemen and others, made a Solemn Protestation against that unjust Decree, and ever since all that reformed from Popery, have been called Protestants. So that all those, who have a compliance with Popery, that admire their way in their heart, or act by their principles, cannot truly be called Protestants. Thus you have heard the chief names by which Christians are called, And still after no man's name. And whereas Papists call us Lutherans, Calvinists, &c. we indeed own Luther and Calvin, and such men for worthy and famous instruments of God's glory in their time; but it is their calumny to call us after their Names. It is true, a man by way of difference or distinction, he may say a Lutheran and Calvinist, to denote some peculiar opinion; but to own any man, as an Author of our Faith, or the foundation of Religion, is not consistent with true Christianity.

There are pregnant Reasons for this:

First, Because as our faith in regard of the efficient cause is the gift of God, so the object and motive of it, must be God's authori • y, because he speaks and revealeth such things. Human faith is, because a man sa •• h such a thing; divine faith, because God saith so. Now see how careful the Apostle was, that the Churches faith should not be in human wisdom, but in the mighty power of God. And so the Thessalonians received it, not as the word of man, but as the word of God, 1 Thess. 2.13. The Apostle saith, They had not dominion of their faith, 2 Cor. 1.24. They were not able to make any Articles of Faith necessary to be believed. You see then, none may be called after men; we are not their Disciples, their believers; for that which resteth on men is but an human faith, and we ought to have a divine faith. Men indeed may be instruments to propound the things to be believed, but the motive is a divine testimony, because God saith so. Solomon by his wisdom declared, to which woman the child belonged to, but he did not cause the affections of the mother to the child: So faithful Officers of the Church may declare the truth of God, but they cannot work faith in thee.

Secondly, Therefore we may not be called after men, to build on them, because we are not baptized into any man's name; and we are only to profess those, in whose name we are baptized into? 1 Cor. 1.13. Paul doth powerfully urge this Argument, why they might not say, they were of Paul, because they were not baptized into the name of Paul. So then his Disciple thou art, and his badge thou only art to wear, in whose name thou wert baptized; and that is not into the name of a man, but the Name of the Father, Son and holy Ghost.

Thirdly, The Apostle presseth another Argument; Was Paul crucified for you? Did Paul die for you, 1 Cor. 1.13. His meaning is, In him only we are to believe, who is able to make our reconciliation with God, who hath wrought our Redemption for us. And therefore it's a very high sin to build your faith on a man; It's to make him a Savior, it's to put him in Christ's room.

Fourthly, Our Apostle urgeth a further Argument in the same Chapter, He that glorieth, let him glory in the Lord: And Christ is made unto us Wisdom. So all boasting in men is to be excluded, as well as boasting in works. Oh but what is the cause of so many errors, of so many divisions! It's from boasting in men, such a man, and such a man; and by this means the glory due to God is taken away.

Fifthly, The Scripture makes it a great sin in matters of Religion, and the worship of God, to be servants of men, 1 Cor. 7.23. Now what is it to be a servant of men? when, as brute beasts, we are wholly led at the command of others; believe what they bid us believe; worship with such worship as they command; yet this hath been an universal sin in all ages of the Church. Men nuzzled in ignorance and pleasing themselves in their folly, have without any judgment or information from God's Word taken such a Religion, and followed such a Worship, as hath been imposed upon them. Hence they have been sometimes of one Religion, and sometimes of another, because they have been servants to men, and not Disciples of Christ. Malunt credere, quam judicare. Thus they offer an Ass for a sacrifice.

Sixthly, The Ministers of God, though never so eminent, have been afraid of this, they have prohibited such restings upon them. But of this in another Doctrine, viz. That it's the property of godly Ministers, not to bring men to themselves, but to Christ.

Several Uses may be made. As

First, That a Papist as a Papist, following the principles of Popery and going no further, hath but an human blind faith. They are so of the Pope, and bound to his Determinations, that all their Religion is built upon his Decision. One of their learnedst Rabbies Valentia, brings in a private Man, consulting what Religion he should choose and he argueth,

Now, how contrary is this to Scripture, which bids us, Search the Scriptures, Try the Spirits; Not think of man above what is meet? So that their Faith is an human Faith, their Religion an human Religion, believed for man's sake. And that is the reason, why the people of the greatest ignorance are most taken with it, for it commends ignorance, and pleaseth the vulgar fancy with a gorgeous worship.

Use 2. To bewail the great ignorance and blindness that is even in most Protestants. For how few are there that believe this Religion upon judgment, and searching the Scriptures, upon knowledge and faith of the Word, but they were brought up in it, and the Laws of the Land command it? Oh consider, if God would not have a Sacrifice without eyes, no more will he have a Faith, and a Religion without eyes! What Jeremiah can make Lamentations equal to this gross ignorance, that covers the face of all Congregations? You have no more than an human Faith, and an human Religion or Worship of God.

Use 3. To bless God for the Instruments of Faith, and the Ministers of grace; but still to rest in God for all benefit and fruit by their labors. It may be the Ministry hath been no more efficacious, no more lively and profitable to thee, because thou hast not owned God in it, as thou shouldest. It is God that openeth the eyes, it's God that openeth the ears, and the hearts of men: Therefore look up to him.

For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal?

The divisions here reproved in the Text, have afforded us profitable Observations, and yet we have not finished all. We come to a third; Observe the devils subtlety, and enmity, to the good and glory of God's Church: how many engines he useth sometimes he stirs up false Apostles, who by their venomous doctrine may impoison the fountains where all should drink; and if that will not do, then he labors to overthrow the Church, by the repute and names of eminent teachers; if the wickedness and malice of ungodly teachers do not hurt, then the affected admiration of those that are true and godly, shall bring about his end. Nero was a man that envied and hated other men's excellencies, and therefore at his Court, when any had a mind to undo another, they would praise him, which made Tacitus say, Pessimum genus, inimicorum laudantium. And thus the Devil stirring up Disciples fondly and sinfully to praise eminent persons, wrought the same destruction, as he would have done by open hostility and persecution. If he cannot by such Heretics as Hymenaeus and Philetus, by open doctrine draw off from Christ, then he will by secret applause and admiration, make them so rest upon Paul and Peter, that Christ shall not be eied as the author of all faith, and success by the Ministry. And Austin 's observation is remarkable, Quamvis non per impiorum sed sanctorum nomina, tamen impia agebant Schismata. Although they did not advance the names and persons of wicked men, but of holy and eminent men, yet by these names of holy men, they made unholy and wicked divisions. Observe

That when the Devil cannot hurt the Church by a profane and sinful Ministry, then he labors to destroy it by abusing the names and esteem of those who are truly holy and eminent.

The Devil hath his methods, Eph. 6.11. and he is the old Dragon for cruelty and craft; sometimes he is compared to a Lion roaring, and that is in times of persecution; sometimes to a glittering and curious Serpent, and that is in subtle pretences and colors. Now Bernard said, Timeo Serpentem magis quam leonem rugientem : yea he is said to have his depths, Rev. 2.24. his secrets, and mysteries of his state of darkness; and as they say of some witchery, that it comes by praising: Hence that phrase praefiscisne loquor, when we are about to praise any, so the Devil when he cannot destroy souls by stirring up wicked instruments, he will endeavor that men should think of good instruments more then they ought.

To open this, First take notice, What is the common and most notorious way of Satan's doing hurt to the Church of God, by the Ministers and Officers in the Church, And this way he would always take, if he could.

The first is by corrupting the lives and conversations of the Ministry, making them profane and scandalous, by which means all Religion comes to be abhorred. Thus Hophnes and Phinehas Eli’s sons, because of their tyrannical violence and uncleanness, it's said the people abhorred the sacrifice of the Lord, 1 Sam. 2.14. So that a profane Minister is like a poisoned fountain, where all must drink; he doth not only damn his own soul, but draweth others to hell with him. Thus in the Old Testament, the corruption of the whole Church did in a great measure arise from the profaneness of the Priests. Hence in the New Testament it's so carefully required in a Minister, that he be blameless, a lover of good men, not given to any gross sin : so that the Devil cannot have more service done him, nor destroy the kingdom of Christ more, then by the scandalous and profane lives of Ministers; this hardens the people, this makes them contemn exhortations: whereas let a Minister walk holily, though their love to lusts will make them hate them, yet in their consciences they cannot but fear and reverence them, as Herod did John the Baptist, because he was a just man, Mark 6.20

Secondly, If he cannot hurt the Church this way, then by raising up Ministers full of superstition, and doting upon unwritten traditions, and bringing in a will-worship, where there is no rule or warrant. [One man though learned is not able to maintain his new notion of 〈 in non-Latin alphabet 〉 , will-worship, as if it were in a good sense, against the general sense of many others; and this doth exceedingly please ignorant people. What opposition did Paul find by such, that taught taste not, touch not, that brought in worshipping of Angels, and left Christ the Head? and all this was done under a color of wisdom and humility, Col. 2.23. Even as in Popery still they urge we must have the Saints and Angels Mediators to God for us; for is it fit, say they, an inferior person should go into the presence of a great King, without the favourite? Thus the Heathens argued of old, and thus the Papists; now these things carry a show of humility, and so those thousands of superstitious ceremonies and ways of worship that have been brought into the Church, they come under the name of zeal and devotion ; but observe the Scripture, you shall see Baptism, the Lord's Supper, when purely administered although in a grave and holy way, yet in such simplicity and plainness, that there is not the least mention of the least ceremony or traditional worship that afterwards was introduced; and this the Apostle meant when he said, He was afraid lest the Serpent should beguile them from the simplicity of the Gospel of Christ, 1 Cor. 11.3. Oh that is a worthy place! there is a simplicity in the Doctrine, Worship, and life of the Gospel, and your minds are easily corrupted from this.

Thirdly, If the Devil cannot yet scatter this little flock of Christ, then he raiseth up all the power civil and ecclesiastical against it that he can. Thus they were the builders (Church-officers) that refused Christ, Mat. 21.42. Observe, and you shall see the greatest persecutors of Christ and the Apostles were the Priests, a Council of them was called, they were always combining to put them to death; so that a corrupt superstitious Ministry hath always been the greatest enemies to Reformation and god • iness: Heu Domine qui sunt in Ecclesiâ primi, sunt impersecutione primi! And therefore at our first Reformation, the Protestants d • d truly affirm there could never be any Reformation, unless they first began with the Court of Rome, and the corrupt Clergy. Sigysmund the Emperor said to one counseling to begin the Reformation à Minoritis, yea saith he à Majoritis. The Sun in an Eclipse makes great corruptive alterations in sublunary things, was the tradition; and so a corrupted Ministry cannot but oppose and set against all those, that discover and reprove their abominations, and thereby are destructive to the souls of their followers. Now with these venomed arrows hath the Devil for the most part shot into the bowels of the Church. But if he cannot do thus, yet there will be a godly faithful Ministry, maugre all his malice.

Fourthly, Then he steereth the clean contrary; He will see how he can destroy men's souls, by causing men to give them too much honor. Even as Nehemiah 's enemies that did oppose and do all they could, to hinder the building of the Temple; when they could no longer prevail by open violence, then they proffered to build with them. You have a notable History, Act. 19.13, 14. of vagabond Jews that were conjurers, who took upon them to adjure by the name of Jesus. Thus you see the Devil, when he could no longer work in his own name, he works in Christ's name; And therefore Paul saith, He transformeth himself into an Angel of light, 2 Cor. 11.14. Now he cannot do that better, then by abusing the repute of those that are eminent godly Teachers.

Let us consider, How many ways even by godly eminent men, he may hurt the Church? And

First, When he doth tempt and draw them away into any error or falsehood, than their example draweth many after them. The godliness and learning they have, makes a way for an universal reviving of their falsehoods. We see this in Peter, when he, out of fear, complied too much with the Jews, confirming them in their superstition; it's said, He compelled others to live as Jews, Gal. 2.14. How did he compel them? He did not threaten and use violence, as Paul compelled Christians to blaspheme; but his example merely was so potent, none dared do otherwise than Peter, a Pillar of the Church; yea, Insomuch that Barnabas also was led aside by this dissimulation. So that the Devil, if he can no longer by the Chief-priest endanger the Church, he will by the errors of one of the chief Apostles. We might clear this in after ages by several instances, especially Origen, a man so famous for godliness, learning, and suffering for the faith of Christ, that men thought it safer to err with Origen, than be in the truth with others. What a great temptation did he prove to the Church? as Lyrinensis doth excellently amplify it? He could do more hurt by one Origen, than by many Marcionites or Manichees.

Secondly, If he cannot corrupt their minds, then he tempts eminent instruments in the Church to some failing in their lives, to some unjustifiable practices, that so their whole Doctrine may be condemned. How circumspectly and warily did Paul walk, that the enemies of the Gospel might not have wherewith to blaspheme? Therefore our Savior said, The Devil had desired to winnow the Apostles, Luke 22.31. In winnowing there is the purging of the wheat, and the driving away of the chaff. Now the Devil hoped for the later, to find them but chaff; as he thought by his temptations to make it appear, Job was but an hypocrite, and served God only for carnal ends. And thus the Devil he labors to stir up flesh and blood in them; as it was woeful in Peter to deny his Master, whereby profane persons might say, who would care what Peter saith, he in danger will lie and forswear his own Master? Especially Judas was a fit instrument for him, he used him, to bring about the death of Christ; so that Judas did as much hurt, as all the Priests; for he was one of Christ's followers, knew his way, and for him to become Satan's instrument, this made much for the kingdom of Satan. Not that Judas was once truly godly, as some plead alate, thereby proving the Apostasy of the Saints; but in esteem and appearance he was for a while (at least) reputed of as a Saint.

Thirdly, If he can neither corrupt their judgments or practices, then he sets them up too high, he maketh men in Christ's room. And this the Apostle doth so much argue against, They have nothing but what they receive, they are but instruments ; so as Paul spake in another case, viz. of miracles, asking the people, Why do ye look upon us, as if we by our own power had done this wonder? The same may be applied to all ministerial success. It's not Paul, or Apollo doth enlighten the mind, doth convert the heart. See how much hurt the Devil doth the Church, by the name of these instanced in; One saith, I am of Cephas, that is, of Peter. Now the name and repute of Peter, is that upon which all Popery is built. They are the Successors of Peter ; It's the Patrimony of Peter ; They made him an Universal Head, superior to all other Apostles. For the Fathers also; it's true, many of them were of eminent parts and gifts, yet all of them had their errors: But how much hurt hath been done to the Church, by setting them up as a Rule, or infallible Judgers and Interpreters? Therefore Austin, good man (as it were) fore-seeing this, disclaimeth it, and saith, He would have none read his, or other men's books, so as the Canonical Scriptures, Soli Scripturae fides, caeteris judicium. Luther was afraid to leave any of his Works behind him, lest they should draw men off from Scripture. Thus the godly have been afraid with Paul, lest any should idolize them. We read of a Dispute that the Arch-angel, and the Devil had about Moses his body. Some think it was this, though other Interpretations are given; God, we know, did wonderfully hide Moses his body, when he was dead, from the Israelites, and the Devil would have it known and buried, that so it might have been adored afterwards, as in Popery. What adoration? what invocation, and divine worship is given unto some Saints, and to some that were no Saints, but canonized by the Pope?

2. The Devil worketh mischief to the Church, even by the repute of good men, when such opinions and doctrines are attributed to them, as they never owned. For as the Devil hath brought in his superstitions by pretended places of Scripture; hence he wre •• ed Scripture, when he tempted Christ; so also he useth the names of eminent instruments of God, to countenance falsehoods. Thus Paul writing to the Thessalonians, 2 Thess 2.3. bids them, Not be troubled, as by letter, or epistle from him, as if the day of judgment were at hand. It seemeth there were some, that taught in those days, that the day of judgment was immediately approaching, and this did much trouble the godly: for they believed it, and why did they believe it? Some pretended it was Paul's judgment, they had a letter, and an epistle from him to this purpose. Here, you see, even in those days, men to propaga •• or countenance their falsehoods, would abuse eminent men, and so most of the Ancients have many spurious and counterfeit Tractates go under their name, as Ignatius and Clemens ; and why so? but that under this pretence many superstitious customs might be pleaded for. Yea, there is a Book, called Enochs Prophecy, and Barnabas his Gospel, and many such, pretended to be written by those that had divine inspirations, and all are this grand Impostors.

Lastly, The Devil brings hurt by good men's name, when he s • weth discord and dissensions among them. This makes the common enemy triumph: Oh (say the Papists) if you Protestants have the Spirit, why are there so many Sects? Why doth the Lutherans spirit, and Calvinists disagree? Now although we might better retort on them, Why have there been several Popes, who have all said, they determined infallibly, and yet have condemned one another's Canons? And could this be by the same spirit? Yet the answer is plain in the Parable, when it was asked, How came those tares, seeing the Master had sown good seed? The answer was, The envious one hath sowed them, Mat. 13.

I might give Reasons for this. As

First, The insatiable malice of the Devil against the Church of God. He always envieth the peace, the good order and Ordinances of the Church; and therefore, when he could no longer raise up bloody persecutions against the Church (for Constantine was turned Christian) then it was divided and miserably rent with heresies. So that the Church hath always been like Noah's Ark on the waters floating up and down.

Secondly, The very name of Religion and piety hath such authority upon men's consciences, that the greatest enemies of godliness have always pretended to it. If the Pharisees persecute Christ, Oh (they say) it's for his blasphemies, he will not keep the Sabbath, and because he said, he was the Son of God. This doth mightily justify Piety and Religion, that all men are fain to use the name of this for what they do.

Use of Exhortation. Take heed of two extremes, either a profane delight in wicked, dissolute Ministers, such who will never trouble thy conscience, reprove thy sins: Or the other extreme of minding godly instruments, so is not to look up to God. The former is a general sin. For what people are there that would not have Ministers like themselves, loose, dissolute, as they are? Thus God of old complained of the wickedness of Priests, and the people love to have it so. Oh that is too much! Give them one that is not so strict, that will do as they do. Oh wretched men, that think it not enough to be ungodly themselves, but they would those also who are to be guides to them; in the same manner; people will be deceived, and who can help it? They will have those that shall speak peace to them, give them comfort, when yet the Lord hath commanded them to make the hearts of such sad.

1 COR. 1.12. And I of Christ?

THat I may finish Paul's reproof from that Text, 1 Cor. 3.4. concerning the Faction • and Divisions at Corinth, I am necessitated to take in this Text, for here is a larger enumeration than in that place; for here is an addition of two persons more, I am of Cephas, I am of Christ. By Cephas is meant Peter ; and because he was the Apostle of the Circumcision, as Paul of the Gentiles, Happily some of the believers, who did too much cleave to those legal Ceremonies might advance him. And if that opinion of some be true, That in most Cities converted to the Faith, there were two Churches, the Gentile Christian Church, and the Jewish Christian Church, then this might foment the division more; howsoever the Popish Interpreter laboreth under this difficulty, how they could be guilty of sinful factions, who advanced Peter : but they build upon a rotten foundation.

But I shall not consider any further this division, that did exalt Instruments, and Ministers too high.

I come therefore to those that did offend on the contrary way, and that is such, Who did so set up Christ, as to neglect Paul, Apollo, and the Instruments of their faith. For here two contrary factions are forbidden, which are very frequent in the Church; and oh that this age were not infected with this disease! Some did glory in their teachers, boasting of them in a contentious way, to the contempt of others. Others again, they ran into the clean contrary, and contemned all Teachers, all the Prophets, and pretended to be taught by Christ only.

And I of Christ. ] To open the word, we must acquaint you, that many of the Ancients thought, they that said thus, I am of Christ, were not to be reproved, but are instanced in, as an example, that they all should follow. Yea, Chrysostom thinketh this to be Paul's words; others said, I am of Paul, I am of Apollo, but saith Paul, I am of Christ. Thus they expounded it, thinking it not matter of reproof, for any to say, they were of Christ, and (they say) Paul's arguments would hold for this, as much as they did against glorying in men. For though Paul was not crucified for them, yet Christ was. Though they were not baptized into Paul's name, yet they were into Christ's. But to answer this: It's true absolutely and simply, it's not a sin, but a duty, for every believer to say, he is of Christ, To call no man Master, but Christ, therefore he is called a Christian, because a worshipper of Christ. And the Apostle 1 Cor. 3.22. useth this Argument, The believers were not Paul's, or Apolloes ; but on the contrary, Whether Paul or Apollo, &c. all are yours ; but then mark, he doth not say, Christ is yours, but you are Christ's: So for believers to say, They are Christ's, is in the general a duty; but that which the Apostle here reproveth, is such a setting up of Christ, as doth oppose the Instruments that Christ also hath appointed, and that the Apostle blameth those, who said, They were Christ's, it's plain by the Context: It's told me by the house of Chloe, That there are divisions and contentions. This was a fault complained of. And then he instanceth in the matter of the contentions, I am of Paul, I am of Apollo, I am of Christ. This is in the same manner reckoned as the former; whereas if the Interpretation of the Ancients were true, the expression must have been adversative [But I am of Christ] And then the Argument following is plain, Is Christ divided? viz. Is the Doctrine or Person of Christ divided? Hath Peter one Christ, Apollo another, or these immediate pretenders another Christ? Now these that set up Christ thus in a sinful way, may be either those, that pretended immediate teachings by Christ, for such were in the Apostles days; therefore he bids them, Try the Spirits, or such, who happily might have heard Christ himself teaching in his own person, and so did wrest those Doctrines that Christ taught, and yet in their sense made Christ the teacher of them, both may be included.

Although I must add, That a further thing also is to be comprehended in this factious exalting of Christ, v • z. not only thereby to exclude Instruments; but also to conclude, that they only had Christ amongst them. For this is the property of many Sects, to appropriate Christ to themselves, as if none had Christ but they. Thus the Donatists did monopolize the word Christians to themselves. Observe,

That although Christ only is to be relied upon, as the Head of his Church, yet it is not his will, that under this pretence, we should despise, or contemn his Ministry, and the means of grace he hath appointed.

So that this Text, with the former, doth excellently bound the spirit of believers; that though they delight and rejoice in the gifts and office of the Ministry, reaping much spiritual benefit by it; yet they are still to look up to Christ in the Ministry, as the author of all increase. And on the other side, Though the Ministry can do no good without Christ's teaching, and it's the Spirit that giveth grace, not the Ministers; yet we must not so immediately depend on Christ and his Spirit, as to neglect the instruments, and means he hath appointed. Our Savior cleareth this, when in one place, He sends his Disciples to preach, commanding all to hear them. And yet again, Bids us call no man master upon earth. Here is no contradiction; but if a Christian be wise, he may excellently compose them. No man is to be called Master, principally and authoritatively; yet Christ hath appointed Teachers and Doctors, by whom we are to believe. So that it's the error and foolishness of men, when they run into extremes; even as in the Doctrine of Grace and Free-will. The Marcionites and Manic • ees, they denied the Natural Liberty of a man ; and the Pelagians on the contrary, the efficacious grace of God.

To understand this, Consider,

That there are principal and efficient causes of grace and salvation, and there are subordinate and instrumental, and these must not be confounded. A sound mind must not make instrumentals, principals, as ignorant people do, thinking the very Sacrament will save them. Nor yet must we exalt the principal, to exclude the instrumental, as Enthusihsts do. The Efficient Cause of all grace is attributed only to God, or the three Persons, the Father, Son and holy Ghost, in their appropriated way. So that it's true, Every good and perfect gift comes from God the Father of lights, Jam. 1. No man can come to Christ, unless the Father draw him, John 6.44. And Christ saith, He will draw all men to him, John 12.32. He is the chief shepherd of our souls: He is the truth, way, and life, John 14.6. The Spirit of God also, that leadeth into all truth, that sanctifieth, that enlighteneth the mind. So that when we have to do with a people, that do rest upon outward means: As some think, the Ministers gifts, the Ministers parts, or the very coming of a Minister to them, and praying for them, while sick, is enough to send them to Heaven. To such hearers, we are much to preach of the efficient, principal cause of grace; We are to cry, Sursum corda ; we are to say as the Angel to the women, looking for Christ in the Sepulcher, He is risen ; Look up to Heaven: so to such, who rest upon external means and Instruments, Why look ye downwards, look upwards? We see among the people of Israel, yea, and Christians in the New Testament too, so great a proneness to rely on Instruments; but as in civil things we must not rely on an arm of flesh; so neither in Church matters on a tongue or mouth of flesh, as the Ministers are.

In the next place, There are Subordinate and Instrumental means of Grace, which God, though he could do all spiritual things immediately for us, and in us, yet he hath obliged us to the use of them. So that it is an high contempt of God, and such may never expect the workings of his Spirit, or virtue from Christ, that doth not use those instituted means he hath appointed.

Now there is a three-fold Instrumental cause of Grace, [When we call them a Cause, we mean not a natural Cause producing Grace, by any inherent power, as fire doth burn; no, but only instituted Causes, ] God in the faithful use of these, will work Grace in us. And they are three especially:

First, There is the Scripture the Word of God. This, as it is written, and consigned into a Canon, is a Rule by which all must believe, worship, and live; Insomuch that if a man pretend any Revelations or teachings, which are not warrantable by this written Word, he is to be held as accursed; To the Law and to the Testimony, Isai. 8.20. Christ himself still directeth to the Scripture: Paul directs Timothy to the Scriptures; and Peter commends believers, That they did give heed to the Word of God, as a light shining in dark places, 2 Pet. 1.19. So then, the Scripture or written Word of God, is one instrumental Cause of all our Faith and Godliness. It's the Rule God hath tied us to, we are not to receive Angels from Heaven, Galat. 1.8. much less men on earth against Scripture.

A second Instrumental Cause of Grace is, The Ministry appointed in the Church of God. It would be in vain to reckon up the places, that speak of its usefulness and necessity. What is Paul, or Apollo, but instruments, or Ministers by which ye believe? 1 Cor. 3.5. Though they are not principals, yet they are instruments. Ephes. 4.11. God hath given gifts to men, Pastors and Teachers, for the perfecting of the Saints; That they be not carried away with every wind of Doctrine. Yea, they are called Fathers, because they beget men to Christ ; and they are said, to save men, and convert men, because they are instruments. Yea, they are called Workers with God, 2 Cor. 6.1. What a great expression is this? So that you see the Ministry is an instrumental cause.

Lastly, There are the Sacraments, when duly administered and received, There are many great expressions given to them. Bread and wine, (1 Cor. 10.) is the Communion of the Lord's body and blood. Baptism is the putting on of Christ. Now the truth is, the greatest error that ever was by putting too much in Instruments, hath been about the Sacraments. In Popery, the Scripture was far enough from being set up too much, they disparaged that, making it insufficient and imperfect: but then for the Sacraments, they maintain, The very Act of receiving, is to work grace; and in this Popery many people do still remain, not considering that unworthy receivers, receive their damnation, as well as the worthy, Christ and his benefits; but when the Devil cannot destroy the power of godliness, by tempting men to put too much confidence in instrumentals, then he brings about Atheism and irreligion, by a total rejecting of them, opposing them to Christ. Therefore

Secondly, There have been Enthusiasts or Illuminatists, who have thought themselves spiritual only; That have either in whole or in part rejected these instrumentals. A dangerous delusion it is, and hath many times surprised those who have been hopeful in the ways of godliness, and had many parts and religious abilities, but wanting a sure and sound foundation, they living against the knowledge of truth, God hath given them up to such delusions; neither have they stayed in denying the Ministry and Ordinances, but some of them have gone so far, as to neglect the Scripture also, calling it the dead letter, and saying, a godly man is above the Scripture, and the Bible. Thus subtle is the Devil, that when he cannot destroy by open profaneness, he makes them decline too much on the right hand, lifting them up to some pinnacle, and then afterwards throwing them down by some dangerous temptation.

But this is a great sin so to advance Christ, and the Spirit, as to oppose his instituted means and Ordinances.

First, Because it's a presumptuous tempting of God. For as in providential things, if a man should argue thus, Man liveth not by bread, but the Word of God's mouth ; Clothes and food are nothing, if God do not give the blessing. If a man upon this Argument should neglect all secondary helps, Would it not be a presumptuous tempting of God? You know how angry God was with Ahaz ; The Prophet promised unexpected deliverance to Israel, and proffered a sign, to confirm this; No (saith Ahaz ) I will not tempt God, I will ask no sign, Isai. 7.12. You might think this had been great faith, but it was great presumption, he tempted God, while he said, he would not: Thou mayest think, this is high and raised Godliness, to have Christ only, and the Spirit only thy teachers: but if thou doest this, to exclude his instituted means, thou doest tempt God.

Secondly, It's great pride of heart, and disobedient unthankfulness to God, and that against his goodness and wisdom. It's God's great goodness, that he hath appointed men of the same mould with us, to deliver his Embassage. The people of Israel, when the Law was given, could not bear the expressions of God's Majesty; and if God had appeared at any time, they thought they should die presently. Now God knowing our frailty and weakness, did appoint men of the same nature and passions with us; and for thee to neglect this, is to be horribly unthankful. And then the wisdom of God is much magnified, by the foolishness of preaching, as the Apostle calls it (in the account of human wisdom) to save them ; and thereupon he amplifieth God's wisdom, that chooseth vile and contemptible things to confound the mighty and wise things of the world, 1 Cor. 1. Take heed then of the neglect of the Ministry, and means of grace, it doth arise from that carnal pride, that cannot condescend to the seeming low means in Christ's way.

Thirdly, And I will name no more (other matter belonging to this, will come in afterwards.) It's the immediate furthering of the kingdom of Satan. Oh what a sad thing is it, that which the profane enemies, and Antichristian adversaries did formerly endeavor to overthrow (to wit) the godly Ministry, and means of grace▪ that thou shouldst in another way do it! For the preaching of the Word, and the Ministry thereof, (how low soever it be with thee) yet the Scripture calls it, The Kingdom of Heaven, often, and that is in a great measure, the Kingdom we pray might come. And therefore tremble, and again tremble, left the Devil begin to undo thy soul, by withdrawing thee from the Ministry of Christ. Alas, thou thinkest to set against that, and overthrow that! But poor man, thou settest against thy soul, and overthrowest thy own soul! Do not then entertain any opinion or practice, which opens a way to set Satan up in his Throne.

Use of Admonition, To you, who have knowledge and parts, and a repute of Religion, take heed of Satan's temptation, in this kind. It's a pleasing delusion, he hath seduced many this way. Lay therefore up a good foundation: Shake off such suggestions, as Paul did the Viper upon his hand; walk humbly; take heed of pride, self-conceit, affecting to be some extraordinary person. Oh be not ignorant of Satan's devices and subtleties in this kind! Remember, if thou art godly, how useful, profitable and comfortable a godly Ministry hath been unto thee.

Use 2. To rebuke with all severity those atheistical profane men, that neither regard Christ the principal, nor the Ministers, as Instruments. They are neither for Paul, nor Apollo, nor for Christ ; but they are for their lusts, their pleasures, their mammon; as for matters of Religion, either Christ's teaching, or the Ministers teaching, they make no matter of.

Verse 5. Who then is Paul? and who is Apollo?

THese words are an argument to prove, why they should not set up any Teachers as the principal Head, but in all the parts and abilities of the Ministry still to look up to Christ. And the Argument is to this effect, Those that are instruments only, they must not be made principal agents; But even the most eminent Ministers, such as Paul and Apollo, are instruments only. Therefore

So that for opening the words, Consider the condition, and the state of the Ministry. It's an instrument, They are Ministers, therefore of necessity to be used; God that might work conversion without it, hath yet appointed this instrument the Ministry. And yet

2. It's but a Ministry, not a principal.

Secondly, There is the effect attributed to this instrumental cause, viz. Faith, The Ministers by which we believe.

Thirdly, Here is the diversity of the gifts in the instruments, with the efficient cause, Even as the Lord gave to every man.

Lastly, Consider the manner of Paul 's expression, Who is Paul? and who is Apollo ? This Rhetorical interrogation is spoken to take them off from instruments, and to look up to Christ. Now in this observe the modesty and godly uprightness of Paul, though he himself be one of the men that is thus admired, yet he takes them off from himself, as well as others; he doth not take advantage of them by this their praise, and admiration of him. Observe

That faithful Ministers seek not to win or gain a people to themselves; but to Christ.

They preach not that their gifts and abilities may be exalted, but that the people might be brought out of their sins to Christ. Admire their preaching, praise their Doctrine never so much; yet if thou art in thy lusts still, if thy life be not reformed from thy impieties, they have no true joy concerning thee. See how excellently Paul expresseth this, 2 Cor. 11.2. I have espoused you to one husband, that I may present you a chaste Virgin to Christ. He doth not espouse the people to himself, but to Christ; he wooeth and entreateth them for Christ: it is not your good to us, but your obedience unto Christ, that we aim at. Thus John the Baptist calls himself the friend of the Bridegroom, Joh. 3.29. which is the duty of every Minister; the friend of the Bridegroom, which standeth and heareth, rejoiceth greatly because of the Bridegrooms voice. It's an allusion to the custom in those days; the Bridegroom he had his friend and spokesman to bring him into the Brides presence, and he heard their conference; if there were a willing agreement between them concluded, then the friend rejoiced greatly. Thus it was with John, and also with every Minister: We are Christ's spokesmen, we woo you, we entreat you, we bring you and Christ together every Sabbath day. Now if any soul will receive him, and be married to him, forsaking his former lusts, and all by-past sins, then is the friend of the Bridegrooms joy greatly fulfilled; it would therefore be horrible unfaithfullness in us, if we should do as Sampson 's friend did to him, who got Sampson 's wife for himself.

To open this Doctrine, Consider in the general, There may be a twofold end of preaching the Word of God ; Either a corrupt, sinful end, or a gracious, godly, plain, and upright end. The Apostle speaks of many false Teachers that did corrupt the Word, to please men, 2 Cor. 2.17. and they sought their own glory, their own advantages, they did not desire to make them Christ's Disciples, but their own, they intended their own greatness, their own profit by them, Gal. 6.13. Some false teachers, they persuaded men to be circumcised, that they might glory in their Disciples flesh, id est, That they might boast we have such and such followers, that will presently embrace our doctrine, receive our commands, and such a Ministry hath always crept in the Church; for either they have aimed at external greatness, or else to propagate some false doctrines; and either of these ways; the people were not taught to come to Christ, they were not brought to receive him as their Lord, but to rest on them, as Teachers. Now see how Paul doth wonderfully disclaim all such corrupt preaching, 1 Thes. 2.3. Our exhortation was not of deceit, nor of uncleanness, or guil : We did not please men, we sought not flattering words, we did not use the cloak of covetousness, he did not under fair pretences rob them of their estates, as the Pharisees under pretence devoured widows houses made of long prayers. O what a pure and excellent frame of heart was this, to disclaim all such base and corrupt ends! and see how Paul to these Corinthians 2 Cor. 1.12. comforts himself with this testimony, That in simplicity and godly sincerity, not with fleshly wisdom, he had behaved himself. Oh this is a precious cordial, when under all the censures, reproaches, and uncharitableness of the world to the Ministry, Ministers can upon good grounds comfort themselves, that they have walked in all godly sincerity, endeavoring the salvation of men's souls, and with tender bowels mourning for those that go astray, rejoicing to see any person or families owning Christ, setting up his ways and Ordinances.

Now this point will be profitable for you the hearers, as well as the Preachers in the discovery of it. And we will first give you sure Characters of that Ministry, which would bring you not to applaud them, but to give up yourselves to Christ.

First, They that are so, do rejoice in the grace and progress thereof in their people, though they should not esteem, nor highly prize them. Oh this is a good sign! Though thou dost not applaud, or admire them, yet if they see thee walk in the ways of godliness, and mortify sin, they are glad of it, and praise God for it: this proveth plainly it's not themselves they aim at Thus Paul, 2 Cor. 13.7. I pray God that ye do no evil, not that we should appear approved, but that ye should do that which is honest. Paul earnestly prayeth, that they might not do any evil, especially such gross evils as should deserve his censure, not that he might be approved, he cared not for that, let them think what they will, and say what they will, if they keep from evil, he shall heartily be glad of it. To these very Corinthians also see what he saith, 1 Cor. 4.8, 9, 10. We are fools for Christ's sake, but ye are wise: Ye are honorable, but we are despised: Ye have reigned as Kings without us, and I would to God ye did reign. The Apostles meaning is, That they thought themselves strong, and rich in all grace, they despised Paul for his afflictions, and contempt the world poured upon him. Oh saith Paul, this troubleth not me, I would ye did reign, I wish it were indeed so well with you as you think, and then for my part, I could be content with all the scorn and reproach I have in the world! Oh then when a Ministry is still praying for, desiring, and pressing men to the reformation of their lives, and for all their reproaches, uncharitable judgments, he matters them not, if he could see them forsake sin, walk holily, obey the Laws of Christ, let them account him a reprobate, the dross of men, anything he careth not.

Secondly, Then the Ministry seeks to bring men to Christ, and not themselves, when they are faithful, and bold to reprove men for their sins. They do not seek to humor, or to please any men. Flattery is a debasing sin in any, but in a Minister it's a kind of Sacrilege. Now those places I mentioned, show how Paul did abhor such a way, We use not flattering words, we came not in deceit. And Gal. 1. he saith, If he should please men, viz. in their corruptions, in their lusts, He could not be the servant of Christ. But the false Teachers, that set up themselves, and not Christ, They came with enticing words, they sought to please. And thus the corrupt Teachers in the Old Testament, they did daub with untempered mortar, Ezek. 22.28. They preached peace, peace, to such as went on in their wicked ways ; and by this means the Priests did bear rule over them. There cannot be a surer sign of Ministers seeking themselves, and not Christ, then when they will let every man alone in his way, not reprove them for their impieties and wickedness. Alas, if he did entreat for Christ, if he came upon Christ's business, he would find the Word of God, like fire burning in his bones, and he could not hold his peace. And this should exceedingly convince people, to take all sharp reproofs kindly. If we press hard against any sin, thou livest in; for if we did regard ourselves, we should have more love in applying ourselves to humor you, to encourage you, to do everything for you, you desire. But now, because we come for God, and it's his Glory and Honor we are to propound, we dare not be so unfaithful, as to conceal his anger against such sins. Oh, how should this convince you! The Minister in this reproof, in rebuking of those sins, goeth against himself, he will be more hated, he will lose by it, and yet will do it, because Christ commands him.

Thirdly, When a Ministry affects any new false ways, that cannot be justified by the Word, then it's a plain sign he cometh for himself, and not for Christ. Christ himself would not arrogate, to come in his own Name, but in his Fathers. And, The Doctrine I preach, is not mine, but my Fathers, Joh. 7.16. Whatsoever. I hear of my Father, that I do, Joh. 8.28. Lo here, and wonder, Christ himself, though the Treasure of wisdom, yet coming as sent by God the Father, doth therefore still attribute all his Doctrine to the Father. Now, if Christ do thus, shall any Minister, who pretends he cometh in Christ's Name, teach any other Doctrine but Christ's Doctrine; Declare anything but what is warranted by the written Word of God? I have delivered unto you (saith Paul ) that which I have also received, 1 Cor. 11. And, Timothy is to keep that which was committed to him, 2 Tim. 1.14. So then, this is as an Argument of a Ministry seeking itself, when it affecteth to broach new Opinions, that have no sound foundation in the Word of God. They are not in this, subordinate Teachers to Christ: They do not learn out of the Word, but they themselves are the chief Masters therein.

Fourthly, Then they bring their people to themselves, and not to Christ, when they seek only great external pomp, or earthly advantages, and not the salvation of men's souls. In this, the Pope of Rome, and the Roman Clergy have been industrious. How much craft? What artifice hath been used from age to age, to bring the Church of Rome to that temporal greatness it is come unto? They have commended ignorance ; been indulgent to men in lusts; fomented discord between Princes; raised up Civil Wars, where they could send their Incendiaries; forge lies about Constantine's Donation; and many such things. And all hath been to make themselves great. But saith the Apostle in the name of godly Ministers, We seek not yours, but you, 2 Cor. 12.14. The Apostle doth (indeed) urge it in several places, That those, who sow spiritual things, should reap carnal ; yea, and be accounted worthy of double honor. But yet the principal and chief aim, must be the uniting of the people to Christ, and causing them to give up their Names to him.

Lastly, Then doth the Ministry labor to bring to Christ, and not to themselves, when they do not affect a tyranny, or dominion over the Faith and Consciences of men. Thus the Apostle, Not having dominion over your Faith, 2 Cor. 1. ult. And Peter, Not lording it over God's heritage, 1 Pet. 5.3. And that is especially done, when they are unwilling, the things they preach, should be tried by the Word. The Bereans are commended for trying Paul 's Doctrine by the Scriptures, Act. 17.10. They are to compose those duties together, to try all things, and yet to obey and submit to their Guides.

Now the Grounds, Why a faithful Ministry doth thus? Is,

First, From their Calling and Condition; They are servants unto Christ. They are Ambassadors, and so act not in their own name. The servant in the Parable, that was commanded to traffic till his Master came, did not gain for himself, but his Master. Yea, as they are servants to Christ, so in some sense, servants to the Church also. All are yours, whether Paul or Apollo. And, We preach ourselves your servants for Jesus Christ, 2 Cor. 4.5. They are not servants in this, as if they had their power from the Church, or did act in the Churches name, no: they act only in Christ's Name. And, the Holy Ghost sets them Overseers, Act. 25. But they are Servants to the Church, because all their Parts and Abilities are finaliter, for the Use and Benefit of the Church. Seeing then, they are Servants, they may not take the glory and honor to themselves.

Secondly, As they dare not seek themselves, but Christ, so if the people should set them up instead of Christ, they dare not own it. Let no man think of us (saith Paul ) above what he ought to do. When the Lyconians would have given Divine worship to the Apostles, they rent their clothes, and were grieved at their blasphemy.

Use 1. How well pleasing it is to God, that the Ministers should walk in all simplicity and plainness of spirit. Many Officers in the Church, have thought by carnal policy, and crafty designs, to have advanced themselves; but nothing is so well-pleasing to him, as for us to abound in all humility, self-denial, and public affections to men's souls. If you consider the rage of the Devil, and the malice of wicked men, you would wonder, how God hath preserved a Ministry in all Ages. But as the Ark was not preserved in the water, as Ships are by the skill of the Pilot, and other helps, but by God's goodness: So it is with the Ministry and Government of the Church.

Use 2. Of Exhortation to you the people. Hath the Ministry been useful to bring you effectually to Christ himself? This is that Paul desired. You may hear much, you may pray much, you may be much affected with the matter preached, and yet all this while not close with Christ; to receive him as a Savior, and to obey him as a Lord. A woman may have many Letters and Tokens of love from him whom she loveth, and be much affected to him, yet not married to him, nor enjoy him as her Husband: And so, thou mayest have some affections and good desires, but thou art not yet united to Christ. The work of the Ministry is not done, till we can leave you in the arms of Christ: Till we have prepared the way for Christ to lodge in your fouls.

Who then is Paul, and who is Apollo, but Ministers by whom ye believed?

The former part of this Text hath been considered, viz. Paul 's modesty and sincerity in gaining people to Christ, and not to himself. Now let's consider in what order, or rank of Causes the Apostle puts the Officers of the Church ; and that is, in the Instrumental Causes. Wherein you may Observe, the Effect, viz. Faith. 2. The Manner of working it, it is by Ministry. They are not principal Agents. They are Ministers by whom you believed. The Greek word is, 〈 in non-Latin alphabet 〉 , Deacons: And this is sometimes used for a special Office in the Church, for those who had the care of the poor. Thus the Elder and the Deacon, are sometimes used for the settled Officers in the Church: but in this place and many others, the word is used largely for any Ministry or service: And so the Apostles, and Elders, and Pastors, may be called Deacons in this large sense: viz. Such who by their labors and pains, serve the Church and its good. Observe, that this word 〈 in non-Latin alphabet 〉 , as almost all the rest of the Greek words that denote the duty and quality of Church-Officers, signify no dignity or honor, but care, diligence, and all solicitude. Thus the most glorious creatures have Names, signifying their Ministry and service. The Hebrew word for the Sun, comes from a root that signifieth to serve ; as also, for an Angel to be sent by way of ministration. So the simple word 〈 in non-Latin alphabet 〉 , Hesychius makes to signify, to make haste, to run to the marks end; also as a man by this much striving stirreth up dust ( 〈 in non-Latin alphabet 〉 is dust) like that of Virgil :

So that the word in its native signification, denoteth that earnest labor, and striving, which men that run to some mark usually make, by stirring up so much dust, that doth even obnubilate the air; and from this it doth metaphorically signify, that labor, pains; yea, agony, and striving, which the Ministers of God ought to have in their work: As Paul expressed it; I have fought a good fight, I have finished my course, 2 Tim. 4.7. Thus the word is opened, and it doth (as we told you) denote the quality and condition of the Officers of the Church, in respect of their Auditors. They are Ministers, Instruments by which God works Faith in the Hearers.

Doct. That the Ministry in God's Church is the Means and Instrumental Cause, he hath appointed to work Faith and all other Graces in the Hearers.

This Point hath its good use, for this will teach you what you should expect, pray, and hope for by the Ministry. How doth it beget and increase Faith in thee? How doth it wash thee, and make thee clean?

But let us be more particular. And

1. We shall show you how it's not an Instrumental Cause. And

2▪ How it is. Only take Rom. 10.14. for an eminent place to confirm this Truth; where observe the excellent Gradation Paul makes: None can call upon God, or pray, without Faith; and none can believe, unless they hear; and none can hear, unless they have a Preacher; and none can be a preacher, unless he be sent. See what a dependence here is, and how strong a place it is to prove the necessity of the Ministry. This premised, we go to the method proposed.

First, When we say, it's the instituted means, or Instrumental Cause, it's not to be understood, as if the Ministry or Peaching of the Word, by any inward natural power of itself, can work grace in the hearts of the Hearers ; no: Experience witnesseth, that after ten thousand Sermons, men remain as ignorant, and as brutish as before. The words reach only to the ear, but they make no forcible impression upon the soul. So then, the Ministry doth not beget grace, as the fire burneth, or the hatchet cutteth; which are Instruments that work by their own inward dispotion and power to pruduce their effects. This is good to observe, that so still our hearts and prayers may be up to God, who works in and by the Ministry.

Secondly, Because it's not a natural Cause ; therefore it doth not also work necessarily these Divine Effects in every subject, but where and when God is pleased to apply it. The Sun shineth everywhere, upon one thing as well as another: The fire burneth always everywhere, in one place as well as another. But the Ministry doth not so, that is successful in one place and not in another: That works upon one Congregation, and not upon another. And herein God's wisdom makes a wonderful difference. The most unlikely; the most indisposed many times find the Ministry enlivening and quickening of them, when others are blinded and hardened. So, that though we should have the Ministry of Angels, and of the most eminent men that ever lived, still we must take heed, that by our unthanfulness, negligence, profaneness, we do not provoke God to withdraw his power and presence in the Ministry. For if it be so (as it is to be feared it is so to too many people) then the Ministry is but a shadow; or if a body, a body without a soul: It's but a dead letter: Yea, not only the Law, but the Gospel and all preaching is but the ministration of death, and condemnation, when without God's Spirit and power. As Elias servant, though he had his Masters staff, yet that could do no good, to raise the dead Child, till Elijah came himself. Oh, then say, Lord, be thou in their Sermons; in their Ministry!

In the next place, let us show how it's a Cause or Instituted Means? And that is thus.

First, God hath appointed the constant and diligent use of this in the Church, and the people's constant and diligent attending on it. 2 Tim. 4.2. Preach the word in season, and out of season. That signifieth the diligent dispensing of the Word. And then the people, they are commanded to be swift to hear, James 1.19. And, As new born babes, desire the sincere milk of the Word, 1 Pet. 2 2. So that God hath indispensably commanded all people, of what degrees or ranks soever, To hear and depend upon the Ministry: To wait at the gates of wisdom: To obey and submit themselves to such guides, Heb. 13. Let no man think himself too great, or too wise and learned, or too holy and godly: These are soul-destructive ways. For as it is a woe to us, if we preach not the Gospel; so it must be a woe to you, if you hear it not. For the same command that commands the diligent dispensing of this Word of life, doth also command to the constant receiving of it. Thus you see God hath commanded it. It is not indifferent whether you will hear or no: He hath not given any exemption to any.

Secondly, As God hath thus commanded, so he hath also graciously promised to go along with it. So that the Word works by reason of the Promise. God speaks a word of command to the Ministry; Let it pull down sin; Let it build up grace: And then, it prevaileth against all opposition. Thus, when Christ gave his Apostles Commission to make Disciples, and to preach to all men, he encourageth them with this; That he would be with them to the end of the world, Mat. 28.20. Thus in this Chapter, Paul plants, and Apollo watereth, but God giveth the increase. So then, God hath commanded this way, those means: and hath promised to be powerful in them. And therefore it's God that sanctifieth: God that begetteth us: God that saveth by the Word. As you see the Husbandman, he prepareth the ground, he throweth in seed, but he cannot make it grow. In the Apostles time, and the first age of the Church, how wonderful and admirable was the Word in propagating Faith? In converting men from their sin, and lusts? And all, because God was mightily with them.

Thirdly, The Ministry is a means to beget Faith and Conversion, as it is accompanied with Arguments to convince the understanding and Consciences of men, as also with Arguments of terror, or joy to move the affections. For this you must know, that although the Ministry works not by any inward power, as natural Causes; yet it is very suitable to work upon men, by propounding Arguments and Motives. And these being powerfully set home by God, make a wonderful alteration, by conjunction of the judgment. So we may read of Paul, that he did by several Arguments, prove and demonstrate that Jesus was the Cstrist: So, that they could not gainsay him. Whereupon, they did either believe, or prove obstinate opposers.

If you ask then, How comes the Ministry to be thus Instrumental? The Answer is,

By a potent and strong conviction of the Conscience, declaring Grounds out of the Scripture. So that the Ministry is called the Candlestick which holds out the light. The Word (indeed) is a two-edged Sword, dividing into the inwards : But there must be an hand to wield and govern it. The word is an hammer, but there must be an arm to strike it home. And certainly, it's a wonder of wonders, that people should be led in such captivity and slavery to their lusts, that though they sit and hear, and are convinced, yet they believe not How often have we demonstrated out of the Word, that thy lusts and dissoluteness, are sins? And how often at the same time doth thy conscience join with the Word, that thou art convinced? It's thy case, and thou art the man, yet thou art obstinate, and dost not reform: Doth not the Word bind thee up, take away all thy cavils, stop thy mouth, thou hast nothing to say? yet thou wilt be wicked, because thou wilt be; and so the Word is instrumental to beget grace, because it worketh upon the affections by the Ministry: There are Arguments of fear and terror on one side, there are Arguments of love, glory, and immortality on the other. Now if human O • tours have been able to persuade their Auditors, and Rhetoric hath made such changes in men's minds, insomuch that some Heathens made Hercules so famous for strength, the god of eloquence, as if that were his his great might; what shall we say of the Arguments and power of God's Word, which is above the hearts and consciences of men? so that the Word works faith and conversion, by convincing the judgment, and enflameing the affections

As it is means or instrumental in this manner; so there are these four Properties of this instrumental cause.

First, The Ministry is the only ordinary way that God hath appointed, either for the beginnings or increase of grace. For the beginnings, Thus Faith is said to come by hearing, Rom. 10.17. And God hath begotten us by his Word, Jam. 1.18. And for the increase, Eph. 4. You may there see it is for the completing of us in a full stature in Christ. Thus as the ordinary way for a man's life is by outward food, and sustenance; so the ordinary means of all spiritual life is by the Ministry of the Word. Indeed some propound particular cases, as of Infants wh • cannot hear, or of deaf men, or of some persons by unexpected calamities cast where no Ministry is to be had; but we do not now speak of extraordinary ways, we know God did feed the Israelites with Manna from heaven, when they could have no ordinary food; but in God's ordinary way, unless thou expect a miracle, the Ministry is the instrumental public means. Indeed the godly example of others, and afflictions, these may much prepare the heart, but the Ministry that is the proper instrumental cause.

Secondly, Because it's the ordinary means, therefore it's the necessary means to which all are tied. We cannot be without it; if a man enjoy it not, his soul becomes like a barren wilderness, yea like a noisome dunghill. Hence the Ministers are compared to those servants, that distribute convenient bread to others. As a house or family cannot be without bread, so neither can the Church without the preaching of the Word. The Ministry is frequently compared to rain, the same word in its root for to rain and to teach, and the preaching of it, to the plentiful seasonable showers that came upon the parched ground; so that as • Land or Kingdom cannot subsist without the rain from heaven, so neither people without these means, Isa. 5. When God commanded the clouds to rain no more upon his vineyard, his meaning was, he would take away the Pastor, and the Teacher from them, and then woe be to that land.

Thirdly, This instituted means is very unlikely for such glorious effects to a carnal •• ie. Hereupon it's very despicable and contemptible to human reason. The Apostle calls it the foolishness of preaching, 1 Cor. 1.21. not that it is so indeed, for • t' the wisdom of God to salvation ; but the Apostle calls it so according to the principles of human wisdom. For whether you do regard the matter or manner of preaching, it's both very unlikely ever to produce such effects: The matter is high, paradoxal, incredible to flesh and blood; The manner of delivering is plain, without the affected wisdom of the world, without either miraculou • signs, or scientifical demonstrations, either of which would much persuade men.

Fourthly and lastly, It's the perpetual invariable means God hath appointed to the worlds end. When the Ministry and Preaching shall cease, then shall all this world with the things therein cease: Thus Eph. 4. it's there said to continue till Christ's coming ; and Paul 's direction about the Ministry must be kept till the coming of Christ. The former dispensation is altered, he hath taken away Priests and Levites, the sacrifices and Altars; but he will never take away Pastors, and Teachers, and Sacraments, and these must abide as long as there is a Church on the world.

Use of Examination. It's the Ministry, this is the ordinary, necessary, appointed menans for faith, and other graces. Why then is it, that it hath not been so to thee? Oh it would be an heavy trouble to thee, thou wouldst think God had some extraordinary judgment upon thee, if thou couldst have no clothes to warm, no food to nourish thee, no creature be that to thee, for which it is appointed. But behold a greater judgment then this, no Ministry doth convert thee, no Preaehing begets faith, or repentance in thee. In the Apostles times, What multitudes were converted by the Word? Yea in the first times of Reformation from Popery, How many did not only receive the truth in their minds, but grace in their hearts? they were not only converted from Popery, and superstition, but from profaneness and impiety? But now alas to whom is the power of God made known? Certainly the Word is the same, God's arm is as strong as ever; but men by their willful ignorance, by their unthankfulness, and rebelling against the light, have sinned away the presence and power of God from the Ministry, and then if God go not along with us, Alas what can we do! Oh that you who are hearers would deeply lay these things to heart! God saith his Word is an enlightening Word, a sanctifying cleansing Word: Why is it not so to thee? Why art thou no more reformed, then where there is no Preaching, no Ministry at all? The same cursing, swearing; the same lusts, pride, covetousness, and ignorance. Is not all this, because God doth not appear in his own Ordinances? Oh men without hope, How desperate is such men's condition! for if the Ministry cure thee not, what will cure thee? Woe be to thee, if the Word that is so effectual and operative to others, be not also to thee

Who is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave every man.

The third thing in order to be discust, is the noble Effect, whereof the Ministry is said to be an Instrumental Cause, viz. Ye believed. Faith is one of the most eminent Common-places in Divinity. It's the Sanctum Sanctorum in this spiritual building. Its the fat in that spiritual Sacrifice we offer to God. And because of the spiritual, and most sublime nature of it, it is least understood by the natural man.

I shall not at this time handle all the main particulars about it, because the holy Ghost intends it not in this place. Only take notice, that instead of all the work of grace, repenting, reforming, he nameth believing, because this is Initial and Introductory to all the rest. The word Faith, or Believing, is of a very large and fruitful signification; but it's impertinent, at this time, to trouble you with it. Observe,

That Faith is the great and eminent grace, which God by the Ministry works, in some hearers.

Thus upon Christ and the Apostles preaching, still this is recorded, And many believed: Insomuch that Faith is said to come by hearing, Rom. 10.17. The Scripture indeed sometimes speaks of faith, as prerequisite to make the Word profitable, Who hath believed our report? And the Word profited them not, because it was not mixed with faith, Heb. 4.6. Here we see unbelief doth obstruct and hinder the savoury effect of the Gospel, But that is finally in those that p • rish, but in those that shall be saved, God in his due time will by the Word preached work faith, viz. enlighten their minds, and open their hearts to entertain it.

To open this Doctrine, Let us consider the Nature of Faith, and that is usually said to consist in three acts ; whether they be all essential, or some only, I shall not here determine.

The first is, Knowledge and understanding. This is eternal life, to know thee, and Jesus Christ whom thou hast sent, John. 17.3. Yea, it's a strong and powerful conviction of the mind. Hence it's called, The substance and evidence of things, Heb. 11.1. Believing in the soul is compared to the corporal seeing of the body. To say a blind faith, is as great a contradiction, as to say, a dark Sun, or a cold fire. If it be faith, it doth see the ground of its belief. Indeed faith cannot comprehend the matter we believe, the Doctrine of the Trinity, the Incarnation of Christ, are like the dazelling Sun to our Bats-eyes; but though faith cannot comprehend the matter believed, yet it knoweth the ground why it doth believe, in those places of Scripture, and the testimony of God's Word, which saith, It is thus and thus. Oh then! How far are many from being believers? For ignorance covers their souls, as darkness did the Chaos at the first. The very principles of Religion, the total ignorance whereof doth damn a man, yet is like a veil upon most men's eyes. Oh then consider that knowledge and understanding is the necessary way to let in faith, or rather is a beginning and part of it! If thou hadst lost thy eyes, or wert smitten with corporal blindness; How much would it affect thee? But now thou hast unbelief, and spiritual blindness, yet it doth not break thy heart. Say no more, thou believest in Christ, thou believest in God, if thou knowest not what Christ and God is. Though ignorant people are full of their devotion, yet because it's without knowledge and faith, it's as abominable as a Sacrifice without eyes.

Secondly, But knowledge is not all; How many Atheists are there, that know much, and understand the points of Religion, yet believe not? Therefore the second Act of Faith is to Assent, to give credit to them, as true ; and this indeed we mean, and Scripture also means this most commonly, when it speaks of believing the Word of God, that is giving a firm and sure assent to it, as true. Hence that expression, Faith is the substance, Heb. 11.1. that is, by faith we make those things that are future really subsist, as it were in our souls, as if present: Thus Faith makes Heaven and Hell present. The Apostle excellently describes it, They behold not the things temporal, or seen, but the things eternal, which are not seen, 2 Cor. 4 18. Thus Moses is said, to have an earnest eye of faith fixed upon the reward, and that is an act of faith, Heb. 11.26. And in this respect most fail; They do not firmly assent to the Doctrine of God's Omnisciency, of a Day of Judgment, of giving an account of every evil word. Did they believe these things, as the Word of God, which cannot deceive, which cannot be false, how dared they live in such professed impieties? But the fool hath said in his heart, there is no God, Psal. 14.1. No Judgment, no Heaven, no Hell. If an human faith can set men so much on work, when yet all men are liars, what shall not a divine faith do?

Thirdly, That which is the complete and formal act of faith, is a resting on Christ, a receiving of him, a coming to him. Hence are those emphatical expressions, which are in no human Authors, 〈 in non-Latin alphabet 〉 , To believe in God, in Christ ; and this act of faith, is expressed by words of resting, rolling the soul, waiting, and expecting, by receiving, embracing. A godly man is called a member of Christ, and faith is the ligament, and that which uniteth: a branch in the Olive-tree, faith is that whereby we receive fatness of it. So that the power and life of faith lieth in this, that it gives up the soul to Christ, and receiveth Christ in the soul; hereby it is said, Christ dwells in our hearts by faith, Ephes. 3.17. And this act is only in the godly. This is the difference from all hypocrites, they are said to believe, they know, they give credit to many things ; and this works some slighty affections, but they are not united to Christ ; they cleave not to him, so as to to be made one with him ; They receive him not both as a Mediator, and as an Head, to whom they will conform, and live as Members answerable to such an Head. This then is the marrow, and the soul of faith, when a man so knoweth, so assents, as thereby he is incorporated into Christ, receiving of his virtue and influence ; so that all is Christ (as it were) I no longer live, but Christ in me; and the life, I live, is by faith in Christ, saith Paul, Gal. 2.20.

Now this faith thus described hath glorious Effects, and also many Properties, we will select some of many. As

First, The noble effect of Faith, ad intra, is to receive the righteousness of Christ, and thereby to make it ours ; by which means faith is so often said to justify, and we are justified by faith ; And Paul did so exceedingly desire to be found, not in his own righteousness, but by that of faith in Christ, Phil. 3.9. This is the hand to put on those glorious Robes to cover our nakedness. This is the eye by which we look upon that exalted Serpent to be healed. It's not repenting, sorrowing, reforming, no nor martyrdom itself, that hath this honor, which faith hath; neither is this for any dignity, or worth of faith, but because it's an instrument to receive the righteousness of Christ, which no other grace can be. So that as the child new born, presently moves it lips and mouth for the breast, to be sucking there: So the new born spiritual Infant immediately goeth out of its own works, it's own righteousness, and desireth to be found in Christ only. This way of believing is very paradoxal, and hidden to a guilty conscience; Cain did not know it, Judas was not acquainted with it, and thereupon eternally perished.

A second Effect of Faith ad intra, is to receive virtue and power from Christ, to subdue our corruptions, to conquer our sins; so that faith is the instrument of Sanctification, as well as Justification. Thus we are Members, and Christ is the Head; branches, and he the Vine ; and as these are nourished and enlivened, bringing forth fruit, by having sap and virtue from the head or tree; so are we supplied with virtue and efficacy for all imperfections by faith from Christ. In so much that the excellent ready way to conquer any sin, to subdue any passion, or unruly affections, is by Faith to apply Christ to the soul. If the branch would flourish, it must not depart from the tree, but still be engraffed closer to receive power; and thus thy way to overcome any noisome temptation, is not to keep off from Christ, to be discouraged by unbelief; but the more sensible thou art of thy weakness and infirmities, to lay the faster hold on Christ. But oh how hard is it, ere many of the children of God come to learn this good way! They lie discouraged in their combat and conflict with sin; they are ashamed of their hypocrisy, their guile. Oh they are so unworthy, and so wretched, that they dare not come near Christ, and this hinders them! Even as Peter out of a preposterous humility, would not let Christ wash his feet; but (saith Christ) If I wash thee not, thou shalt have no part in me, John 13.8. And then Peter saith, Not my feet, but my whole body also. Oh when thou comest to know how acceptable it is to God, and how comfortable to thy own self! In the midst of all weaknesses and failings, still to catch hold on Christ, then thou wilt be enamored with it, saying, How foolish and ignorant have I been? Even like a beast, and an enemy to my own good. Therefore if thou art at any time overtaken with a sin, cast not away thy faith also; That is, as if a soldier, because he hath received a blow, should throw away his weapon, by which he might offend his enemy. If by thy doubts and diffidence, thou art kept off from Christ, how canst thou ever get power against sin?

But let us come to the Effects ad extra: For all say, they believe; all are confident in Christ for their salvation; there is no man, though profane and abominable, but he saith, he believeth in Christ with all his heart. Therefore there are Effects of faith ad extra, in the outward man, from which this Faith can never be separated, no more than heat from fire, or light from the Sun. As

First, It purifieth a man inwardly and outwardly from all filthiness. He that truly believeth, he cleanseth himself from all filthiness of flesh and Spirit: Having these promises, let us cleanse ourselves, 2 Cor. 7.1. and we have not them to make use of, but by saith; especially that is to our purpose, Act. 15.9. Purifying their hearts by Faith, which is seen in a great manner, by cleansing away that dross, that mud which is in every man's heart; every man's heart is a filthy poisoned, noisome fountain, and faith cleanseth it, purifieth it. Thus John also, He that hath this hope, which is a necessary companion of faith, purifieth himself even as God is pure, 1 Joh. 3.3. Come then thou who speakest of thy faith: What is thy heart, thy life, are they clean? Thy heart men cannot enter into, that may be a cage of unclean birds, that may be a den of thieves; their pride, covetousness, uncleanness may lodge, and none in the world condemn thee for it; but Faith would quickly dispossess these, and make it clean for Christ to dwell in. And then thy life, How pure is that? Dost thou talk of believing in Christ, when thou hatest purity, makes a scoff and a taunt at it? I tell thee, if thou didst believe, thou wouldst be pure and strict also. As Saul that went with no good will to the Prophets, when he came to them, the Spirit of God sell on him, and he prophesied also. Thus thou that art a malicious enemy, a profane scoffer at purity and holiness, should the Spirit of God once fall upon thee, thou wouldst become pure and strict also. Know then, a man can no more carry faith in his heart, and this not reform his life; then ointment about him, and that not discover itself.

Secondly, Where there is a true lively Faith, that will make a stout, though wise confession of the truth, when God doth require it. Rom. 10.10. With the heart man believeth, with the mouth confession is made to salvation ; and the Apostle, We believe, therefore we speak, 2 Cor. 4.13. Indeed there is a faith about some disputable poin • s in Religion, that are not essential to salvation, that the Apostle bids a man have it to h • mself, Rom. 14. but for the main points, the owning, or not owning whereof, is the owning or not owning of Christ. Our Savior speaks terribly to the not confession herein, He that shall not confess me before men, though before a cro • ked and perverse generation, him will not I confess before my Father, nor the holy Angels, Mark 8.38.

Thirdly, Where faith is, there it will carry a man out to the ready performance of all obedience, justice, temperance, libera • ity, equity, and every good work. The Apostle James, Jam 2. doth at large show, That that man is but a vain man, and an hypocrite, one who cousens his own soul, that thinketh by faith to be saved, when this is not incarnated, and manifested in all godly conversation: Yea faith puts all graces on working, as Heb. 11. That seemeth to be the great wheel that sets all others on going.

Lastly, He that doth truly believe, is not discouraged from his duty, because of any trouble or persecution in the world. Christ prayed for Peter, That his faith might not fail him. No danger, no fears could have drawn him into sin, had faith been active. It was faith made Moses choose reproaches and persecutions, rather than the glory of Egypt. A man that liveth by sense, and by worldly advantages, he cannot but with the Chamelion turn into every color of that object which is by him, because worldly fear reigneth and ruleth in his heart; but Faith that overcomes the world. If it conquer Devils and Hell, much more the world. Yea, it makes a man rejoice in tribulations.

Use of Examination. Hath the Ministry had this effect to make you believe? Oh, you will say, Who doubts of that! Are we Atheists? Do you make Pagans and Infidels of us? Consider, there is a great difference between the Title, Name, and Profession of a Believer, and the real Efficacy of it. It's said, Simon Magus believed, because he outwardly professed so, yet he was in the state of gall and bitterness. It's said, John 2. ult. That many believed, but Christ would not commit himself to them, because he knew what is in man. Therefore, Do you really believe all that the Scripture saith? And, if so? How darest thou lie, swear, deal unjustly? No: you flatter yourselves. The Faith of these things, would make you tremble; yea, roar out: Oh! What shall I do to escape this great wrath! Therefore set Faith more on work, from day today: I am no Atheist; I am a Christian; I believe a Day of Judgment: Why then live I thus?

But Ministers by whom ye belived, even as the Lord gave to every man.

We are come to the last Particular observable in this Verse, and that is the Efficient Cause of this Ministry and Service in the Church, with the variety of the Gifts of those that are employed therein: Even as the Lord gave to every man. This the Apostle addeth, still to take off all from the Instruments, and give it to God. They are indeed Pipes to convey God's grace, but they can no longer run, then this Fountain fills them. They are indeed spiritual Trumpets, to give warning of God's wrath approaching, but they cannot breathe forth any sound, but what the mouth of the Lord doth first breathe into them. So that although the Church of God, in respect of the several Gifts God bestoweth on her Officers, be like the Queens Daughter, clothed all in needle and embroidered work; Even as the Kings Daughters were wont to go in parti-coloured clothes; Yet all this Ornament and comeliness, is put upon her by God alone. So that every Minister hath a peculiar Gift; yet so, as all comes from above, from God to him.

Doct. That God hath given several Gifts and Abilities to the Ministers of the Church, and thereby makes use of them all, for his glorious ends.

The Apostle doth in many places, delight to compare the Church to a man's body, where there are several parts, and every part hath its peculiar Office. There is the eye, the hand, the foot; and though all are not equally eminent, yet all are equally necessary. But 1 Cor. 12.4, 5. you may see this excellently described: I here are diversities of Gifts, and of Administrations, but all from the same Spirit, the same Lord, and all is for the same end. The manifestation of the Spirit is to profit withal. Whatsoever Abilities and Gifts God hath given, they are not for vain ostentation: They are not for human applause, but for use to profit withal. Insomuch, that if any man should should use his parts, his abilities, to propagate error, or to strengthen men in wickedness, they did greatly abuse the good Gifts of God, and turn wholesome meat into poison.

To open this Doctrine, you may consider, That the Gifts of God to the Church, are (as to our purpose) of two sorts.

Sometimes the very Office and Function itself is called a Gift. To be an Apostle ; to be a Pastor ; to be a Teacher ; is a Gift. Thus Ephes. 3. Yea, Christ's Ascension. He gave Gifts to men. As Kings at their Coronations distribute large and plentiful gifts. And what are these Gifts? Apostles, Evangelists, Pastors and Teachers. Thus the very Office is a Gift, and that a great one too: More then all temporal mercies, though the ungrateful world cannot think so. Thus, the Psalmist speaking of the Word of God, and the Ministry given to the Jews, he addeth; He hath not done so to every Nation, Psal. 147.20. Alas, for temporal mercies he had, he gave them peace, quietness, and plenty; all abundance; and filled them with good things: but this was nothing to the Ministry of the Word. And certainly, no plenty, no quietness, no abundance, is a mercy equal to the Gospel. Therefore Amos threatened the famine of the Word, as more terrible then that of Bread, Amos 8.11. But when will swine prize a Pearl, or carnal men the things that are spiritual. But then

Secondly, The several Abilities, and various Parts that Officers in the Church have, while they discharge this Office. This we commonly call, such a man's gifts : He hath a special gift in such or such a way. The Apostle speaks of the Word of Doctrine, some men hath, viz. doctrinally to open the sense of the Scripture, and solidly to confirm it. And another man hath the Word of exhortation, Rom. 12.8. His Ability is, in applying thoroughly and powerfully the Doctrine confirmed to the Conscience of the Hearers. And both these are admirably necessary. This is to be a shining and burning light. Shining by Doctrine, and burning by Application. Thus some have more Eloquent Gifts, others more plain and solid. Isaiah is full of Eloquence, and Amos is more plain. Austin said, Qui dedit Petrum pisca •• rem dedit Cyprianum Rhetorem. God hath called plain men, yet enabled by Gifts, to preach his Word; and he hath also called eloquent men. The Hen (though with an hoarse voice) can cluck her Chickens together, as well as the Nightingale her young ones with a sweet voice.

In the next place, This latter sort of Gifts are of two sorts : Either Extraordinary, such as the Spirit of God gave immediately, without any human industry or labor. And thus in the Primitive Times of the Church, their Gifts were extraordinary: For though the Apostles were at first Tradesmen and illiterate; yet ere they had a public Commission to preach to all the world, they had the Spirit of God extraordinarily descending on them in cloven Tongues: That as diversity of Tongues did once destroy Babel, so this variety of Tongues, would destroy the Devils Kingdom. So that the gifts of Tongues, the gift of Interpretation, and many of those things we read of, 1 Cor. 12. they were extraordinary: According to the Prophesy of Joel, Act. 2. That God would pour his Spirit on them, and their old men, and young men, should see Visions, and dream Dreams. These were extraordinary. But because such extraordinary gifts were in the nature of Miracles to confirm the Apostles Doctrine, and their Mission from God, they now cease.

Therefore in the second place, there are Ordinary gifts ; and they are such, which by labor and study, and praying, we obtain at God's hand. For even these ordinary abilities of learning, Parts, and gift of Doctrine, of Exhortation, they come by the blessing of God. And therefore, when God is angry, he blasts men, and takes away their gifts from them. Now, these ordinary gifts, the Apostle supposeth, would be in Churches constituted after his departure: Therefore it's required of every Elder, he should be apt to teach, 1 Tim. 3.2. Yea, those that had extraordinary gifts, did make use of study, and labor▪ and diligent pains. Thus Paul exhorts Timothy, to give himself to reading, that his profiting may appear to all men, 1 Tim. 4.13, 15. Yea, Paul himself made use of his Parchments. So that those Lamps which were inlighted by God himself, did yet need the continual oil of their labor and pains. And if this was true of those extraordinary gifted persons, how much more of ordinary? The Nurse that feeds not, cannot long give milk; so neither the Miinster that studieth not.

Now in the next place, Consider the Ends, Why all have not the same Gifts, but someone way, some another. And

First, Hereby God doth declare his Wisdom. His honor is magnified by these varieties. It argueth there is plenty and fullness of the Spirit with him. When God made the world, how many several Species and kinds of Creatures did he make, which no man can reckon up? And then, every individual in that Species, different by some individual Properties from one another. Every man hath a different face from another: Which variety of the creatures, doth wonderfully extol the treasure of his wisdom. The Musician showeth his skill, by his variety of Notes. When the Tabernacle was to be built, there was Aholiab, and Bezaliel, endowed with excellent wisdom for that purpose. So that in this diversity of Administrations, we may behold the wisdom of God, and praise him much more in the Church Assemblies, then in beholding the creatures.

Secondly, God gives several Gifts, that so the meanest may not be despised, nor the greatest puffed up : Because they did not only all come from God, but they are in their harmony necessary. The foot is a necessary member as well as an eye, but the eye is more noble. So that where the meanest gifts are, if gifts, when faithfully and conscionably employed for the public good, they are not to be contemned, because God's Gifts. And in this sense, He that reproacheth the poor, reproacheth his Maker. Even as the least creature in the world, is not without its proper use and office. And then, the greatest gifts, they are but gifts, and therefore we must not arrogantly be puffed up with them. We must not take this wedge of gold, and make an Idol of it, and worship it. Great parts and gifts, have many times been great temptations, and brought great misery: As Matthew Paris speaks of one that having spent his time in his Lectures, to prove that Christ was God, and being greatly applauded for it, he cried out and said; O Jesus, thou art beholding to me for thy Divinity this day ! (Or to that effect.) Whereupon immediately this great Doctor was stricken with such ignorance and forgetfulness, that forever after, he could not so much as say the Lord's Prayer, but as a little Child said it to him. Let those then that have Parts, take heed they do not promote the Devils Kingdom thereby; and so at last be cursed by God. Ornari à te Diabolus quaerit, said Austin to an Heathen, a great Scholar, whose Conversion he endeavored. But

Thirdly, God's main end of giving diversity of Gifts, is, that so (if possible) men may be converted and healed. To one God gives Doctrine, to another the Word of Exhortation ; and all is, that if one prevail not, the other may. Thus there are some, who are Sons of Thunder, others that are Sons of Consolation, that so both the way of terror, and the way of mildness may prosper. So that the diversity of Gifts, is a great demonstration of God's willingness, that men should repent and be healed. Our Savior comparing John 's Ministry and his together, Mat. 11.16, 17, 18. which seemed to differ exceedingly, makes this use of it: John came unto you in a strict extraordinary way; he kept in the wilderness; he went in rough garments. And all this ridged way was to bring to repentance. The Son of man, he came eating and drinking, viz. in a more familiar and conversing way. And therefore he saith, it was like the Children's play, We have piped to you, and you have not danced; mourned to you, and you have not wept. We have several ways treated with you; But behold! the wickedness of the people; they get good by neither. John that came that ridged way, they said, he had a Devil; and Christ that came that loving way, they said, he had a Devil. Always, wicked and ungodly men, they will have some fault to find with the Ministry; either this it wants, or that it wants. And all this is from the Devil, who hardens them against it, to their own destruction. Therefore let there be what Ministry they will, those that are left by God, will reject it against their souls good, objecting some defect or other.

But I will hasten to that particular matter which concerneth the Hearers. And

First, Doth God make use of several Gifts for this end, to gain you; that if Boanerges do no good on you, Barnabas may? Then, How inexcusable and unjustifiable will the wickedness of all those men be, who though they have lived under several gifts, and heard variety of Sermons, yet are still the same ignorant and profane people that ever they were? Shouldst thou send thy Child to all kind of Teachers, and yet none of them do any good to him, thou wouldst conclude, the fault is in the Childs dullness and incapacity, not in the Masters Art, or method? Shouldst thou in a dangerous Disease go to all kind of Physicians, and yet still no cure, thou wouldst fear least thou art incurable, thou wouldst no longer blame the Physician? And is not this as palpable here? Thou hast gone to many Sermons, heard the several gifts of Divine Teachers, yet thou art as ungodly, and as averse to holiness as ever. Oh, do no more blame this or that kind of preaching (if profitable) but thy own barren and corrupt heart! Thou wouldst have been a weed, though planted in Paradise. Oh then, bethink yourselves, and humble yourselves, for unprofitableness under the means of grace! God (you hear) hath appointed all Officers in the Church, and distributed all gifts, only for your spiritual profit. And the Word, in the whole nature of it, is profitable either for Instruction, Reproof, or Correction, 2 Tim. 3.16. Now if profit, and only profit be intended by God, how wilt thou answer it at the last day, that hast neither profited in knowledge or practice? In all earthly affairs, still the question is, Cuibono ? What profit will this be? Why not at the end of every Sermon dost thou not ask, How hath this profited me? Do I know more? Do I live more holily?

Now that ministerial Gifts may be profitable to you, take these Rules.

First, Lay aside all prejudices and cavils, either against the Ministry, or the matter, or the manner, when it is in an wholesome and soul-saving way delivered. Hence commonly ariseth all unprofitableness, that Hearers are prepossessed with carnal prejudices, and as a man troubled with a noise in his head. Thus he that hath distempered affections in him, he will always find some Argument, why the Word doth no good to him. Consider, Christ himself, in whom was the Treasures of all Wisdom; no man spake with such Authority as he did; What wonderful Miracles did he? And all those Miracles were of good things only, either to heal the blind, or sick, still they were acts of Charity, as well as of power. And yet for all that, the Pharisees grew worse rather than better, more envious and malicious, and so further off from repentance and grace: And why so? They were prepossessed with carnal prejudices; they had resolved afore-hand to be the same men they were. And hereupon, Christ himself did convert very few in the time of his Ministry.

Secondly, He that would hear profitably, he must lay aside all superfluity of naughtiness. He must not come doting upon, and engaged to his former lusts, for then he doth but mock God: as Jeremiah 's Hearers came and told him, they would do whatsoever God should discover by him to them, while they did hope, it would be what they desired; viz. that they might go down into Egypt : but when they saw that could not be, then they plainly and impudently told Jeremiah, They would not do what God bid them, Jer. 42. Thus thou pretendest by hearing and outward deportment, to do what God shall command thee, yet when thou comest to thy temptations, to thy lusts again, then thou wilt not obey, come then to hear, as one that finds sin a burden, thou art weary of it, thou wouldst fain be freed from it. Oh thou wouldst think it the greatest mercy in the world to be freed from it: Now to such an hearer God will make ministerial gifts profitable.

Thirdly, Pray much unto God, and earnestly look up unto him ; For seeing they are but instruments, they do but plant and water, It's God that giveth the increase, then thou must lift up thy eyes and heart to him. And commonly the Ministry is successful unto thee, according as thou prayest, Be it unto thee as thou hast prayed, saith God. And hence it is no wonder, if so few are either enlightened in mind, or reformed in life. For who is there that striveth and wrestleth with God in prayer for a blessing therein? That can say, Lord, rather let not my bread nourish me, my clouts warm me, my fields give their increase, than the Ministry not be spiritually helpful unto me.

Fourthly, If thou wouldst have the Word preached profitable to thee, hide it up in thy heart; be the clean beast that cheweth the end, meditate on these things. Thou thinkest all is done, when the Sermon is done, when the Sabbath is over; nay then thy work beginneth. The seed sown in the ground many days and months, afterwards showeth itself, and so should the Ministry, the week, the month, the year after. Oh then, take heed of formality in hearing and hearing, and only hearing; for these things God will strike thee with spiritual plagues, with a blind eye, an hard heart, that because thou wouldst not receive profit, God shall say, Never fruit grow on thee more ; This a great part of Christians is plunged into; they are damned with a natural confusion, every day more disliking, more disrelishing the things that belong to their eternal peace.

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

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

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

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

That it's God's unspeakable goodness, sometimes to send his Word, and plant his Gospel among a people, that never heard or knew anything before.

If you consider all the Countries and Kingdoms, wheresoever the Gospel hath taken effect since Christ's time, you shall find that they were thrones of Satan, places where Idolatry reigned. They were like those desolate places the Prophet speaks of, where the Satyr and screech-Owl, even all black and Heathenish confusion did exalt itself. So that where God doth out of stones raise up children to Abraham, turn a Paganish, Heathenish people into a Church, there is wisdom, power and goodness no less; yea more wonderful than when he did out of that deformed confusion and chaos, make a 〈 in non-Latin alphabet 〉 , a beautiful, adorned world. Even this England, this ancient Britain, was once a place of horrible Idolatry, Paganism, no knowledge of Christ, nor his Gospel, But served dumb Idols, and walked according to the course of this world, having the Prince of darkness ruling over us, as in other places. So that the Gospel that is like the glorious Sun, and every Kingdom or Nation is like a do • esome black dungeon, yea like an hell, where Legion of Devils are, till the beams of this light do enlighten them.

To amplify this Doctrine, many things are observable:

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

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

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

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

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

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

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

Appolo watered.

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

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

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

First, Let us consider, Wherein this spiritual watering consists; and then the grounds.

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

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

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

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

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

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

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

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

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

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

But God gave the increase.

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

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

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

To open this. Consider

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

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

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

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

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

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

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

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

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

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

Now, that God may give increase, do these things.

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

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

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

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

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

But God gave the increase.

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

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

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

To clear this, Consider

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

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

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

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

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

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

Now the Grounds, Why God only giveth increase, may be,

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

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

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

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

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

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

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

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

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