The Scripture Directory for Church Officers and People
Verse 7. So then, neither is he that planteth anything, neither he that watereth, but God that giveth the increase.
THese words are a Conclusion or Inference from the former Proposition: They that plant only and water, and do not give the increase, they must not be rested on, nor set up as Masters; neither are factions to be made for them: But thus Apollo and Paul and all the eminent ones do, and no more. Ergo.
Therefore in this Conclusive Assertion, let us consider,
- 1. The Subject.
- 2. The Predicate.
- 3. The opposite Proposition.
The Subject is twofold, He that planteth, and, He that watereth. You have heard, these are such that lay down the foundations of Religion, and afterwards build thereon. This hath been already handled.
2. The Predicate, Is not anything. Any thing here, as in other places, signifieth no great thing; it's not able to do those things which the credulous Disciples are many times apt to believe: And therefore when he saith, They are nothing, it is to be understood comparatively or relatively. It is not anything without God. The Ministers of God are like Trumpets, they make no sound, if breath be not breathed into them. They are like Ezekiel's wheels, they move not, unless the Spirit move them. They are like Elisha's servant, whose presence doth no good, except Elisha his spirit be there also. Now although this verse and the former seem to contain no new matter, yet as we must not think the holy Ghost hath vain repetitions or battalogies; so neither will the enlarging of the same matter prove a needless repetition to you, but I shall still amplify it in new considerations. Observe,
That the best and most able Ministry is nothing without God's power giving the increase.
As in natural things, the Sun could not shine, the fire burn, without God the Author of nature; so neither in supernatural things can the Ministry enlighten or convert, without God the Author of grace. You might wonder, why the Apostle should in several verses press this point; But the necessity of it may justly challenge a frequent inculcation. For even in our days, we shall see, that one main reason, why God's word doth not pluck up all sin by the root, and plant all godliness among a people, it's because men pray not to God, seek not to God; they provoke him by unfruitfulness, by a profane contempt of the means of grace, and so he turneth even a garden into a wilderness to them, and bread into stones.
To open this,
First, Let us consider, What the Apostle doth not mean, in saying, The Ministry is nothing. And
First, He doth not mean, as if the Officers of the Church were not in their way and place necessary ; for then the Apostle in the same tongue should contradict himself, for he saith, We are workers together with God, 2 Cor. 6.1. Yea, this very Epistle might thereby be accounted nothing, because, though Paul wrote the Epistle, yet it is God that giveth the success unto it. They are therefore in themselves the necessary institutions and means of grace. And we are commanded to hear them, to wait on their Ministry, to submit unto them in the Lord. Do not therefore conclude from this, the uselessness and unnecessarinesse of preaching God's word. For in other places, when the Scripture speaks absolutely, glorious and absolute effects are attributed unto it; and it's called no less than the Kingdom of Heaven. And if there be so much ado for an outward Kingdom, and earthly greatness, how much rather should this be prized and received?
Secondly, When the Apostle calls the Ministry nothing, the meaning is not, as if it were not sufficient in its kind, to work those things for which it is appointed, otherwise this would reflect upon the wisdom of God. For as in natural things, Frustra est illa potentia, quae nunquam reducitur actum. So in supernaturals also. As we say, the Sun is sufficiently able to enlighten the whole world, yet blind men would never get any good, if the Lord did not open their eyes. So it is here, The Ministry faithfully discharged, is sufficient to enlighten the minds, and convert the hearts of all that hear. No wickedness so powerful, no sin so rooted, but that is able to conquer and remove it; yet unless God mould the heart, and give understanding, they perish in their sins, and take no warning.
Thirdly, When the Apostle saith, They are nothing, This is to be understood of the Ministers of the Gospel, and preaching of it, as well as the Ministers of the Law, and preaching that. For you might say, It is no wonder to hear Paul say, That the Law is a dead letter, that the ministration of the Law is killing, 2 Cor. 3.6. but to have this true also, that the Preachers of the Gospel are of themselves but dead and killing, this seemeth very hard. Now to answer this, know, That both the preaching of the Law and the Gospel, if Christ do not enliven the Word, are dead letters, or dead preaching. Hence those complaints, of Stretching out the hands in vain, and laboring in vain, are taken up in the New Testament, as well as the Old. And experience teacheth us, That where Christ is preached, and the Gospel in a glorious manner promulgated, yet it's but dead preaching to many. This voice doth not make them come out of the grave of sin; only herein the Law and the Gospel differ, that the matter of the Law pressed will condemn us, none being ever able to fulfill it. Yea, the godly cannot do all things the Law requireth, and so the Law is a killing letter to him. But the Gospel, that comes with a moderation, where the graces of God's Spirit are, though weak and imperfect, there, through Christ their weakness is forgiven. So that the preaching of the Gospel to a soul oppressed for sin, is like the year of Jubilee to poor servants and indebted prisoners. Howsoever then the preaching of the Gospel is said to be the ministration of life, and of the Spirit, 2 Cor. 3. yet that is not to be understood simply of itself; but as accompanied with the power of God. Hence the Gospel is said to be the power of God to salvation, Rom. 1.16. the power of God, not of man. It's not man's wisdom, that our faith is grounded on. Thus much for what the Apostle meaneth not.
What he positively meaneth, or inferreth, are, First, That it's not in the power or choice of the Minister, to make it effectual. He cannot bid or command the Word to work as he pleaseth, for then the guilt of all men's souls, and the damnation of all would lie upon us▪ As our Divines say to the Papists, when they brag, The Pope hath the Keys of power above all things, not only in earth, but in purgatory; Why then doth he suffer those souls to lie tormented there, as he doth? So it would be here, Why are any damned? Why do any lie in their sins, if the Ministry by its own power could convert them? No, the Ministers of God they can only pray, they can mourn and grieve in secret to see the miscarriage of the Word, and the willful resolution in men to destroy their own souls; they can mourn over the dead, but they cannot recover them to life.
Secondly, The Apostle by this intends, that both the Ministers and the people should keep themselves in their due bounds. The Ministers, though never so eminent, though never so much applauded by a numerous company of Disciples, yet they cannot make one black hair white; They cannot say of any people, obeying the Gospel, That we by our own power have made such believe. It's true, they are said to be Fathers, and to beget men to the truth ; but that is only instrumentally and metaphorically, by external application of the Word, not internal power; for so we have only one Father in Heaven. Pride and ambition do easily breed in the most eminent parts, as worms in the sweetest fruit; but when they shall consider, that they are nothing, and God is all, this is a good way to humble them; and then the people hereby are also taught much moderation. Some men's persons they are apt to admire, Not such a man in the world! Oh but what a great God is there in Heaven, without whom this man is nothing! This is spiritual Idolatry, and that worship, which is to be given to Christ only, you give to instruments.
Lastly, In making the Ministry nothing, and God all; The Apostle would have both Minister and people in their Ministry, to have our hearts and eyes up to Heaven. As the Bird after every drop of water it sips, looks up presently to Heaven, so shouldst thou. Lord, what the Minister hath spoken, what he hath pressed, oh set it home with a blessing! Cause it to come like rain upon the new mowed grass! Oh the careless and profane hearing that is everywhere! This makes God give no increase; you matter it not, you believe not, you tremble not under it, you do not earnestly pray about it. If a man have a leg or arm to be cut off, oh you desire all you meet with, to pray about it; Why? because it may cost him his life. How much rather about every Sermon, every Duty that is preached, shouldst thou pray, and again pray? Oh, it may be the damning of my immortal soul, to miscarry therein!
Quest. But how may we address ourselves to hear, and to the Ministry, so that God may make them something to us?
Answ. To be made something, is, when the Word doth greatly wound thy heart, or comfort thee, when it makes a noise and a pain at thy very bowels, when it makes thee sick at the very heart; when it makes thee cry out, Oh me, a wretched sinner, what have I done? Whither shall I go? Ah wretch that I am! In what a woeful condition am I plunged? Sin is on one side, hell on the other, the wrath of God above me, and all the curses of the Law round about me. Then it's something, then our words fall like hot burning coals upon your consciences; you cannot sleep, nor rove, but tremble under it. Now this will be done these ways:
First, Make it a real and conscientious matter, to pray unto God to give increase. As to the woman our Savior said, According to thy faith, so be it unto thee: So according to thy prepared prayer saith God, this Sermon, and this duty shall be blessed unto you. As your cruise is fitted, so will God pour in oil. If we then complain, that the Ministry works no more notable effects, that it makes no more transcendent alterations, judge whether the blame lie not on thy own self. Prayer is that which moveth with God. Prayer is that in which the Sermon rolled, produceth suitable operations. The Word of God is a two-edged sword; but prayer maketh it penetrate, that sets God on work, and God sets his Word on work. A man much in prayer, is always much in profiting. As the Preacher is to pray (Christ prayed much in the night, as he taught much in the day) so the hearer he also must pray much.
Secondly, Exercise strong and divine acts of faith, this will make the Ministry something to thee. The Word profited not, because it was not mingled with faith, Heb. 4.2. or as some interpret, because by faith they were not mixed (as it were) with the Word, they were not incorporated into it, and who hath believed our report? Rom. 10. Faith is that which comes at first by hearing, and then afterwards makes hearing profitable. The Atheism and unbelief which is on men's hearts make the Word without efficacy, such are profane mockers. As you see, they despised the Prophets that often said, The burden of the Lord, the burden of the Lord. Men believe not the things preached to be God's truth, that they are God's word, that they will be made good, whether they will or no; they are living words, and sure words, and faith only layeth the first foundation of this spiritual building, believe the threatening, and thou darest no more gainsay it.
Thirdly, Lay aside all superfluity of naughtiness, Jam. 1 21. If Aristotle thought not a young man a fit Auditor for his Ethics, much less is a propane beast, wallowing in his filth fit for the Word. The ground must have all the briars and thorns pulled up, ere the seed sown can bring forth any fruit. No lust, no sin lived in, hath ears to hear. When the Law was to be promulgated, what washings and preparations were there for several days together? Thou that comest to the Ministry with all thy goar and filth upon thee, thou art a loathsome and an abominable object. Do men use to sow in bogs and quagmires? So neither doth the Word thrive in men of loose and dissolute lives. The Prophet in an indignation at the sinfulness of his people, crieth out, Hear, ô Heavens, and hearken, ô Earth! Isa. 1.2. as if those insensible creatures would more attend, than some men.
Use of Exhortation. Labor to find the Ministry something, some great thing, some terrible thing, some comfortable thing to thee. Oh, how many are there to whom it's nothing! They make nothing of any Sermon they hear; yea, and people generally delight in such a Ministry, that brings nothing to them. They love not, when it is like fire, like a two-edged sword; they love not, when it troubles and disquiets them for sin; the more it's nothing, and passeth away as nothing, the more contented they are. Oh people prepared for destructon! Oh people hated by God! For wherein doth God sh • w his love more to a people, then by causing the Word to be like fire in the bowels? Those whom God loveth, they find the Ministry efficacious and vigorous: they find it to come with power and authority: they cry out great is the power of the Lord. Oh how it searcheth, how it trieth, how it convinceth, how it conquers, nothing an stand before it!
Verse 8. Now he that planteth, and he that watereth, are one.
THe Apostles scope is as you have heard to prevent factions and divisions, both in Preachers and hearers; to unite them together in love and agreement; for which he hath used several Arguments. And this eighth Verse beginneth a new Medium to prove the necessity of concord, both among the Ministers themselves and the people: What is said of men joined in earthly power, Erunt insuperabiles, si inseperabiles ; the same is true both of the Officers and members in the Church of God. Now the Argument the Apostle presseth, is to this effect, Those that are one ought not to be divided, either by themselves or by their hearers; But all the Officers in God • Church, whether those that plant or water, they are one: Therefore they ought not to be divided.
So that you see, though there is diversity of gifts and employmenss; yet they all agree in one; it's unity therefore among Ministers and the people, that is made the ground of concord: This would be a very necessary subject in these times of multiplied divisions, it being very hard now a days to say, He that watereth, and he that planteth are one : But I shall pass it over briefly in one Sermon. Now this phrase, They are one, is not to be understood essentially, as if they were one nature; in which sense 1 Joh. 5. it's said, There are three that bear witness is heaven, and these three are one. Nor secondly are they one in respect of labor and worth; No, Paul labored more abundantly then they all ; and as the stars differ from one another; so do the Ministers of God in worth and ability: Therefore the Apostle prevents such thoughts, by the words appendant, Every man shall receive according to his own labor: Unum sunt non individuo, non gradu, non donis, non vocatione, non autoritate, non tempore, non labor, nec non maerore, saith Baldwin on the place. But they are said to be one in regard of the scope and end for which the Ministry is appointed, viz. to gather a Church unto God, and to build them up in saith and godliness. Observe
That although there is diversity and variety in the gifts of the Ministers, yet they all ought to agree in one.
They are to have the same mind, the same ends, the same mouth: Hence is that expression, According as he hath spoken by the mouth of his holy Prophets, which were from the beginning, Luk. 1.70. All the Prophets ever since the world began, had but one mouth; He doth not say the mouths, but the mouth: To show there was no contrariety, no opposition, but all agreed in this. Thus it should be, the mouth of the Ministers of Christ; they should go the same way, one should not preach contrary to the other, one should not destroy what the other affirms. Hence our Savior did so earnestly pray, That his Disciples might be one, Joh. 17. For what a scandal and offense would it have been, if they who were to be Teachers of the Word, and to lay the foundation of the Gospel, should not have agreed among themselves? So that whereas the Apostle pressing unity, Eph 4.4, 5. doth reckon up several kinds of unities, One body, one spirit, one hope, one Lord, one faith, one Baptism ; so we may add one Ministry; so that divisions are a great argument of weakness, and of error, fo • truth cannot be divided, is not contrary to itself, as error is: not that unity is a note of the true Church, as Papists plead, who yet have little cause to boast of it; especially not unity in matters that are not fundamental, and necessary. The Apostle supposeth that, when he saith, If any be otherwise minded, the Lord will reveal even this also to him, Phil. 3.15.
To open this: The Ministry ought to be one,
First, In respect of doctrine; and true doctrine, that is the soul and life of all, 1 Tim. 1.3. Paul layeth a charge, that they do not 〈 in non-Latin alphabet 〉 , teach another doctrine. Oh it's a sad prognostique of ruin, when some Ministers preach one doctrine as necessary to salvation; others another: now the true doctrine is revealed in the Word, and whatsoever is another from that, is not grounded there, that is to be rejected: Yea the Apostle would have us anathematize an Angel from heaven that should bring any other doctrine, Gal. 1.8. And John, would not have us so much as receive them in the house, or bid them God speed, 2 Joh ver. 10, 11. and who doth so, he saith, is partaker of all his evil deeds. So then the Ministry ought to be one in respect of doctrine; to preach one God, one Christ, one Faith, one way to heaven; for they are not to be inverters, but keepers only of heavenly doctrine: Keep that good thing committed to thy trust, said the Apostle, 2 Tim. 1.14.
Secondly, There ought to be unity in regard of their end and scope. They all ought to shoot at the same mark, which is twofold; 1. The glory of God, to set up God and Christ in their Congregations: Ambition, pride, self-seeking, this hath always made divisions, for this hath made men set up themselves, and not Christ. Oh what a comfort, and glorious sight would it be, to see the Ministry not gratifying parties, not making interests, but affectionately advancing the glory of God, though they be accounted as the off scouring of the world! Paul he gave us this example, and we are to follow him. The second end in which they are to agree, is the conversion of men, and edifying of them up in faith and godliness. If this be our end, that will quickly dispel all other things that obtrude thmselves; the salvation of men's souls, and tender bowels herein, would quickly make all one; but when men do not agree in the end, it's no wonder if they are contrary also in the means; when we desire to preach our own notions, and our own opinions, more then to procure your salvation; it's no marvel if there be as many opinions as there are Ministers. So then these two things would wonderfully unite, God's glory, and the salvation of men's souls; and all our preaching, studying, and laboring, ought to be for this.
Thirdly, There should be unity in affections, to love one another, to bless God for the abilities and gifts of one another. Envy and pride is apt to get even amongst the best: You see Christ's own Disciples, they were striving who should be greatest, and one ambitiously affected to be over another; and even in those pure Apostolical times, you may read of a Diotrephes, that loved preeminence above his brethren, he was not according to his name, for he was not nourished and taught by Christ to do so: Our Savior fore-seeing what mischief this would bring to his Church, doth again and again press love among those that were to labor in his Church. It was a gracious expression of Calvin concerning Luther, who was an hot man, and apt to break out in violent expressions: Oh saith Calvin, I honor Luther as an eminent servant and instrument of God, though he should call me a Devil a thousand times over. When our Savior had compared his Disciples to salt, to show it was not his meaning they should be salt to one another, he saith, Have salt in yourselves, and peace one with another, Mar 9.50. there must be salt and peace. Oh but as it is said of Reuben, so may we say, for the divisions of the Ministers, and the divisions of the people are great thoughts of heart.
Now to amplify this we shall show how sad a temptation it is upon the Church of God, when the Ministry is not one, either in doctrine, ends or affections. And then what people should do in such cases.
First, When the Ministry is not one, this is apt in the first place to beget atheism, and irreligion in the people. They begin to think that Religion is nothing but a matter of imagination, or invention; or else that there is no such thing, and therefore they will regard it no more, they will look after it no more. Oh woe be to the world because of offenses in this kind! He that makes a division from the true doctrine, or true ends of the Ministry; he had better never have been born; he that is a firebrand here, may fear to be a firebrand in hell: How many Atheists and profane scoffers mayest thou make by this division of thine?
Secondly, Where there is not this unity, it doth much grieve and unsetle the hearts of the godly. They know not what to do; they cannot tell what to take to; such godly men say it's a sin, others as godly say it's not a sin: Now to those that are tender, and would not sin for an whole world, this is a very racking and torturing of their consciences: Oh what shall they do!
Thirdly, When there is not this unity, profaneness and ungodliness doth the more increase; godliness doth exceedingly decay in the power of it. For while the Ministers should all, as one man, labor to destroy the kingdom of Satan, to discourage impiety, to make the heart of the wicked sad, that he may return from his evil way: They commonly le • ve this, and all their preaching is to maintain those particular opinions, and to set up that particular way, which they walk in. Now we shall see the Apostle takes off much from such controversial disputes, in which the essence of godliness doth not consist. As the kingdom of heaven is not in meats and drinks, but in joy, and peace, and righteousness, Rom. 14.17. so it's good to have the heart established with grace, and not with meats, Heb. 14 9 and in other places, the Apostle calls those things vain, which do not edify; Not that the least truths of God are to be neglected, yea all things are to be tried, but this should not be the main: the one thing necessary is to seek the kingdom of heaven, and the righteousness thereof.
Lastly, These divisions do wonderfully harden and confirm the Papists in their way. They say, how doth the Lutheran and Calvinists spirit agree; that which one saith, the other contradicts. Now although the same may be retorted on them, the manifold differences in Popery, and that about a necessary point of faith, viz. Whether the Pope be above a Council, or the Council above the Pope; yea several Popes have at the same time pretended, and in arms fought to be head of the Church: Though I say, these may be retorted on them, and stop their mouths, yet it cannot be denied, but that such differences do wonderfully scandalize and harden people, especially those that consult not with Scripture, and seek to be antidoted against such temptations. And for that, take these prescripts:
1. Do not thou by thy pragmatical m • dling, widen the difference, and raise more dust. In this Chapter, you have the Apostle laying down Arguments against divisions, and sometimes they belong to the Teachers, and sometimes to the Hearers. The indiscretion, and hot busy carriages of the Disciples, do sometimes make a greater distance among the Teachers. You see Johns Disciples out of emulation and envy▪ did what they could to stir up Johns spirit against Christ; but how graciously did he quench those sparks by that humility of his? I must decrease, but he must increase, John 3.30.
2. Consider this, That those that are godly do agree in the main fundamental point ▪ So that whatsoever is necessary to salvation, that they do not fail in; They agree in the soul and life of Religion, for other things we cannot expect unity in this life, as long as some have more knowledge than others, and more grace and self-denial than others, so long there will be differences. You see Paul and Barnabas had a sharp contest with one another. And the Apostle speaks of the corrupt censurings that the strong and weak Christians had of one another, Romans 1.4.
3. Do thou labor to be informed with a true and divine faith out of the Word, thy own self. Those that at first believed Christ upon the woman of Samaria 's report, did afterwards believe Christ for his own sake. The Ministry is that by which we do believe, but we do not believe in it. Now that is the reason, many do so stagger, and know not what to say or do: They are not steadfast and immovable in faith; The just shall live by his faith ; by his faith in particular. And then, though the whole world should turn Sceptic, yet he would be as resolute as a Stoic in the matters of God.
4. Humble yourselves under these differences, when they go not the same way, when they preach not the same things. Let these things fear and wound thy heart, as much as they do the Churches peace. Say, as he did, Why do we fall out, seeing we are Brethren? Say, Oh Lord, it's for our sins that are the hearers, our unprofitableness, our barrenness and vanity, that God hath raised up such a contentious spirit amongst us.
But because this is more necessary for us, than you, though necessary for both, let us see what Use you ought to make of it. And
First, Is the Ministry thus one? Then when any doth set upon this main work, they meddle not with other things, they preach not about other thins: How inexcusable will you be, if you answer not God thus calling of you? You cannot plead, Lord, we heard nothing but disputes, nothing but controversies; we were puzzled with one side, and with another side! Oh no! The plain and necessary things, without which thou couldst not be saved, have every day sounded in thy ears; Preaching hath not distracted, hath not filled you with troublesome Disputations, but wholesome Exhortations. It will therefore be thy greater wickedness, if thou refuse. Oh then, as all the Ministry are to be one in this way, so that all that hear were one also, that their thoughts, affections, study and utmost endeavors were for the main necessary things! Oh consider, you frustrate the Ministry of the proper end it hath, your edifying, your conversion! For this God hath appointed us to labor in preaching to you, and if you fail here, all is lost.
Use 2. Ought all ministerial abilities to be employed in one way? Then no wonder, if the Devil, when he cannot destroy preaching, yet makes it useless and unprofitable, and that is, by raising divisions and enmity. And thus he takes the old Rule, Divide & impera, while he divides others, he himself reigneth alone, and his Kingdom is advanced.
Use 3. Are they all to agree in one, in the same ends, in the same Doctrine? Then take heed of itching after sinful novelties. Faith is but one faith; and if thou art weary of it, it is as if a man should be weary of the Sun, because it's not a new Sun. Why do you not desire a new Scripture, and a new Bible as well? Oh it's a grievous thing to be weary of old truths, because thou knowest them already! This is to despise Manna, and God in judgment giveth thee up to an inconstant spirit, to have Reuben's curse, Unstable like water.
And every man shall receive his own reward, according to his own labor.
The former part of the verse was an Argument against Divisions amongst Teachers and People. When all are one, there they ought not to be divided. Now this later part is a kind of an anticipation, or answer to an Objection, thus, How can they be one, who are so different in their parts, abilities and labor? The Apostle therefore doth by way of explication add this: although they are one in their Office, Institution, and End; yet there is a diversity of Gifts and Labor, as also a diversity of Reward.
So that the words contain a Proposition, wherein you have,
1. The Subject, with the Note of Universality, Every man. If you take it strictly, in relation to what went before, then the meaning is of Teachers and Officers. Every Church Officer shall receive according to his labor: But it is also a truth concerning every man, in any way God hath appointed him to work.
2. You have the Predicate or Attribute, He shall receive a Reward, 〈 in non-Latin alphabet 〉 . Here the Popish Writers triumph, pleading for the merit and causality of works it's a reward ; but the Scripture speaks of a twofold reward,
1. Of Debt, Rom. 4.8. To him that laboreth, the reward is of debt ; and that is, when a man by his own power, doth those things which have an inward condignity and proportion with the reward, as it is in the payment of a day-laborer.
2. There is a Reward of Grace and mere Promise. When such a reward is a sure consequent of such an antecedent; not that it was a Cause, or Merit, but God hath appointed such a necessary order and connection, as between grace and glory; glory necessarily followeth, not by causality of our works, though from grace, but by the fidelity of the promise. Hence God is said to be Debitor sibi, not nobis, reddit debita nulli debens ; and therefore this eternal life, which is called a reward, is in other places called a gift, and 〈 in non-Latin alphabet 〉 , an Inheritance, very frequently, in allusion to the Land of Canaan ; where several Tribes had their several portions of Land by lot, not according to any worth; and that the Ancients did mean no more by Meritum, our learned men show at large.
2. Consider the Appropriation and Distinction of this Reward; He shall receive his reward, implying by this, that there are degrees of reward, and glory in Heaven. There are some learned men that think there are no degrees of glory in Heaven, but all are alike. And certainly, there are many places, which are usually brought to prove it, which when thoroughly understood, do not convince it, yet I believe the different Degrees of glory to be a truth; and this Text, among others, may confirm it; where you have an excellent Appropriation, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , is not here opposed to a contrary species, as in other places, He shall receive according to his works, good, or evil, but to degrees in the same kind, one labors in the good work of the Lord more, and another less; now according to this gradual diversity, shall be gradual differences of glory.
Lastly, There is the Measure and rule of this reward, According to his labor ; he speaks it of the Minister; he doth not say, According to his success, according to the fruit of his Ministry: If he labor and take pains, God will reward him, though no man hath believed the Word preached.
I shall consider this Proposition generally, and not limited to the ministerial labor. Observe
That according to a man's labor and working for God, he is sure to have a proportionable reward.
Although the Wiseman inscribes this Motto upon all the labor under the Sun, That it is vanity and wearisomeness ; yet spiritual labor hath a sure recompense; It's not praying in vain, it's not seeking God's face in vain. 1 Cor. 15.58. Always abounding in the work of the Lord, forasmuch as you know your labor is not in vain. Oh it's comfortable to be found always doing God's work, for we are sure that will have a good end; there will come eternal profit by it.
First, That there are no persons, be they never so mean, so poor, so contemptible, but they are in their way and calling to do God's work. Do not think that only Ministers and men in public place; Only rich men and great men, they have the Lord's work to do; Thou deceivest thyself herein. For the service of God is required of a poor man, of a co • tager, as well as those in great places. Matth. 20. and Matth. 25. you have two excellent Parables to this purpose, to show, That God gives to everyone more or less Talents ; none are to stand idle, but to labor in God's vineyard, God at the day of Judgment will call these laborers together, and see how they have improved all things, and the idle servant, or unprofitable hath a dreadful sentence upon him, To be cut in pieces, and to have his portion with hypocrites. All idleness is a kind of hypocrisy, because it deceiveth the expectation, (as it were) of God, who looked for fruitfulness, and behold barrenness. Know then, whosoever thou art, thou art called to labor in God's vineyard; thou hast thy peculiar service, whether married, or single, bond or free, rich or poor; and thou must abound in this work.
Secondly, There is a twofold doing of God's work; either the work of his providence, as passive instruments, or the work of his commands, as active instruments. This is a necessary distinction, God hath raised up many men, as instruments to bring about the works of his providence; but because they did not know God or propound godly ends in doing so; therefore though they did the work of the Lord, yet they shall meet with no reward in Heaven. You have a notable instance for this, Isa. 10.5, 6, 7. where the King of Assyria is called a rod, or a staff in God's hand; God did use him as an instrument to scourge the Israelite ; howbeit he meaneth not so, he thinketh it not in his heart; here he was a passive instrument, he did God's work without any heart, or love to God; and therefore verse. 12. When I have performed my whole work (saith God) against Jerusalem, I will punish him. Here you see, a man may do God's work, and yet be punished for it. So Jehu, he was immediately raised up by God, to destroy Ahab, and his whole family; and God tells him, He had done all that was in his heart ; a great expression; yet Hos. 1.4. God (saith he) will be av • nged upon the house of Jehu, for all that blood he had shed. For though he did the work of God's providence, yet because he did it upon ambitious and sinful grounds, not keeping close to God's way, therefore was he punished. Thus you see, there is a great difference between doing the work of God's providence, and the work of his command, out of faith and obedience to him. For this later is, when we do not only the matter God commands, but out of love and obedience to him, with that godly frame of heart, that is acceptable unto him.
In the next place therefore, let us consider, What is the acceptable doing of God's work, which will be rewarded? And
First, That only is God's work, which is commanded and willed by him. We are often commanded, to understand the good and acceptable will of God. Many think they are doing God's work, when it's the Devils, because they look not for warrant of it in Scripture. By the knowledge of Scripture a man is made perfect, or prepared for every good work, 2 Tim. 3.17. So then, that is God's work, which is appointed by him, approved and commanded by him, of which a man can bring Scripture, and say, Thus saith the Lord. All that superstitious worship, which the Pharisees so multiplied, and for which they thought to be more accepted with God, than others; It was none of God's work; It was not acceptable coin; it had none of God's superscription upon it. And our Savior speaks of cruel persecutors, that they would think they did God service in killing his own sheep, John 16.2. This is an heavy and a dreadful delusion, for men to take the works of the flesh, and the works of the Devil for God's work. If therefore thou wouldst not be deprived of a reward, be sure out of the Scripture, that it be God's work for the matter of it.
Secondly, It's acceptable laboring, when it is done in such a manner. For God doth not accept of any labor for him, merely from the painfulness of it; For if a man give his body to be burnt, and have not love to God, it's nothing worth. Not (I say) from the painfulness or length of time, but from other qua • i •• cations; and they are these,
1. It's profitable working, when the persons are first made the Lord's, when they are justified and sanctified. Make the tree good, and then the fruit will be good. The person must be first sanctified, ere any work can be acceptable: He is an unclean person till then, and all things are unclean; To the defiled all things become defiled, Tit. 1.15. Oh that people would attend to this! They only look to the good matter of the work; they pray, they give alms, they live soberly, but they have no knowledge about the root thereof. Are their persons justified, their natures sanctified, without which no work of God can be done acceptably.
2. A Reward is due to that work only, which is done for God's sake, out of love to him. The Pharisees praying, and other acts of Religion, have a terrible verdict by Christ upon them, Verily I say unto you, they have their reward, Mat. 6.2. O words of terror and horror! They did all those acts to be seen of men, to be applauded by men, and they have their reward, this is all they shall have; our Savior useth that affirmation, Verily I say unto you, when he speaks earnestly, and would have men diligently mind what he saith, Verily they have their reward. Oh what will the praise and glory of men avail thee, when thou and thy duties shall be cast away! Know then this worm will devour thy gourd, vain glory, car • all ends and designs upon God's works, will make all to be thrown away. When the Devil cannot keep thee in the works of darkness and of wickedness, that thou wilt do them; then he endeavors to mar thy good works, by throwing some dead fly in this box of ointment, vain-glory, and self-advantage.
3. That work will only have a reward, which is done with that measure and degree of love and fervency that it ought to be. Every Sacrifice was to be offered up with fire; and every duty is to be performed with much zeal, and inflamed affections to God. Fervent in spirit, serving the Lord, Rom. 12.11. 〈 in non-Latin alphabet 〉 , boiling over; that argueth the fire of zeal is under every duty. I have something against thee, saith Christ, because thou hast left thy first love, Revel. 2 5. she had not lost all her love, she was not bereaved of all; but yet because she had not such degrees, such fervency as she had, God reproveth her. Have not many of God's own people lost their first praying, first hearing, their first zeal and affections to good things? Cursed be he that doth the work of the Lord negligently, Jer 48.10. Here is no reward, but a curse to such, who in God's work are negligent and careless; and it's a great dishonor to God, that thou shouldst be fervent and active in the pleasures of sin, in the service of Satan, and not in God's work.
4. The work to be rewarded, is that which is constantly done with perseverance, holding out to the end. Mat. 24.13. He that endureth to the end shall be saved. If a righteous man leave his righteousness, and commit iniquity, &c. all his righteousness that he hath done shall not be remembered, Ezek. 33.13. There are those who begin in God's work, and end in the Devils. There are those who by the knowledge of God escape the pollution of the world, and then return again to their vomit, The later end of such is worse than their beginning, 2 Pet. 2. Take Judas for a dreadful instance, he leaveth all, and followeth Christ, he preacheth the Gospel, he worketh miracles, he casts out Devils from others, but he proveth an Apostate himself; the Devil enters into him at last, and so all those seeming good works perish. Oh that those who have an aguish goodness, some good fits in time of danger, of diseases! Then they will call upon God, then they will speak of God, and do what is good. Oh that such had an heart always to do so! Blessed is he whom his master, when he cometh shall find so doing, Matth. 24.46.
5. The work to be rewarded is, that which is done fully and plenarily. There is a full measure of grace to be heaped over. The Scripture speaking of Caleb, as one that followed the Lord heartily, saith in the Hebrew, He fulfilled to go after the Lord, Deut. 1.36. that denoteth his whole heart was in it. Now there must be a three-fold fullness in the work of the Lord:
1. A fullness of the Subject. The united strength of the heart must be joined together; not to serve God with distractions, an heart for him, and an heart for the creature.
2. A fullness of the Object ; every work of the Lord. They are to be prepared for every good work. You read of many that did many good things, Joash, Amasiah, Herod, but because they were not fully for every good work, they lost this reward. Now of all works, those that do more immediately relate to God, to the Gospel, his truth, any work looking this way will be rewarded Hence a Cup of cold water given to a Prophet in the name of a Prophet, Mat. 10.41. in reference to this work, shall have a Prophets reward.
And lastly, Fullness of degree. They are to abound in the work of the Lord ; to add one grace to another, to be rich in faith and other graces.
Use. Will a good work thus circumstantiated be sure to be rewarded? Then take heed of two contraries to this work of the Lord,
1. Of idleness, unprofitableness and unfruitfulness. The way to Heaven is a way of labor, the work of faith, the labor of love, and the patience of hope, saith the Apostle, 1 Thes. 1.3. Every grace is laborious, and therefore we are commanded to strive to enter in at the straight gate, Luke 13.24. Oh set it down for a principle, such a jolly, loose and secure life, that I live, can never be happy! Christianity is compared to running in a race, 1 Cor. 9.26, 27. to fighting and wrestling; the subduing of sin, to mortifying and crucifying of the flesh ; What then will become of thy carelessness, thy negligence? Oh fear, lest God curse thee, as the barren fig-tree, lest he say, Cast that unprofitable servant into everlasting flames!
2. Take heed of the other contrary, upon which the greater wrath of God will fall, and that is, To do the Devils work. Our Savior told the Pharisees, They are of the Devil, and his works they did, John 8.44. What were those works? To oppose Christ in the Ministry, to rebel against that glorious light of the world? Men are possessed with the Devil in their souls, as well as in their bodies. Thus the Devil is said to enter into Judas heart, and to fill Ananias heart ; and when they are thus, then they only serve him, and fulfill his lusts. Lying, that is the Devils work: Malicious opposing of godliness, and good men, that is the Devils work: Yea, all sin is in some sense the work of the Devil, 1 Joh. 3.8. Therefore Christ is said, to come into the world, to dissolve the works of the Devil. Take heed then, lest while thou share with him in his works, that thou do also in his punishments: L • st it be said, Depart into everlasting fire prepared for the Devil and his Angels ; as also, his fellow workers.
Having considered what the work is, now let us consider and admire at the Reward : And before we come to show what Reward it is, take notice of a distinction or two.
First, There is an Essential Reward ; and that is, The enjoyment of God in full Assurance and Delight. This, all that work for God are sure to have. All that are made happy, have the same God, and the same Christ. They all agree in this. The dwarf and the giant are both equal in this, as the Apple of the eye in a Child, as well as in a grown man, is able to see the same great Mountain.
Secondly, There is an Accidental Reward ; and that is, Some Degrees of Glory : Because of greater labor and sufferings for Christ, one may partake of more Glory then another. For, though all the glorified Saints are compared to Stars, yet as one Star differeth from another in Glory; so it's here. In Justification, all the godly are equal, though some men have more sins pardoned then others; yet, the acceptation of them through Christ, is equal. So that intensively, though not extensively, all are alike justified. But in salvation, there are Thrones prepared for some above others. Neither in that ambitious Petition of the Mother of Zebedees Children did our Savior deny, there were chiefer places then other in his Kingdom, but he rebuked their carnal apprehensions about such things, Mat. 20.33. Thus you have a Prophets Reward spoken of as a greater Reward then others, because of their choice work for God; and the manifold contradictions they endure from sinners, because of their labor.
Secondly, It's lawful to encourage a man's self in working for God, by this, that there is a Reward. There is a lawful self-seeking, viz. of immortality, and honor and glory, Rom. 2.7. This is good to be observed, because some tender people have been much troubled, as if they were gone no further then hypocrites, because they find such desires of Heaven and Glory, moving them in their duties. Oh! they think this is to serve God for their own ends! Did not Christ live and die for me, though he got nothing by me, and why should not I for him? Now, two things we say to this.
1. It's true, in every godly man, there is such an ingenuous Principle of grace in him, that he loveth God and Christ for their own sakes. Though there were no Heaven, no Hell, yet such is his spiritual constitution, that he cannot but love God, and hate sin. The reason is, because he is made a new Creature, hath a Divine nature: And that is, a spontaneous, free, and willing principle to what is holy, without any outward motives. As a dutiful Child loveth his Father (though poor,) though he hath no Inheritance to give him. As the Mother loveth her Child, and takes all that care about it, from an inward 〈 in non-Latin alphabet 〉 , when there is no hope of a reward. Hence the motions of grace are compared to thirsting and hungering. Now, you know, we do not use to promise a reward to an hungry man, if he will eat. And thus you may see David often in those pure strains of love and longing after God, making him the Object of his delight, he loveth God, that he may love him more: And, he loveth him, because he loveth him. If he said of human love, that it was a nescio quid, burning in a man's breast; it's true of Divine love. But yet
2. It's lawful for all this to stir up a man's heart to this duty, because of the glorious Reward God hath promised, both by Precept and Example. Precept : For in several places, the Scripture exhorteth to our duty; Because our work will not be in vain, 1 Cor. 15 ult. We judge these afflictions light (saith the Apostle) while we behold the things that are not seen, 2 Cor 4. ult. Christ showeth his Disciples the glory of Heaven, that thereby they might not be discouraged in doing or suffering for him. Now the Word of God, must stir up an unlawful coveting in the heart, if seeking thus for eternal Glory were a sin. And then, we have the Example of Christ himself; He in all his Sufferings, had a • e • e to the joy that was se • before him, which made him endure the Cross. And of Moses, it is said, Heb. 11.26. He had respect to the recompense of the Reward : He did mark it diligently, as the word sign • fieth. We must therefore distinguish between Amor m • rc • dis, and Amor mercenarius, a love of the Reward is not presently a mercenary love; but then, when it's only for that; when there is no inward change of the nature and frame of a man.
Thirdly, The reward of godliness, or working for God, is again twofold: Either Temporary here in this life, or Eternal in that come. Godliness hath the promise of this life, 1 Tim. 4 8. No promise of any temporal mercy, is made to a wicked man. God (indeed) by his Providence, d • sposeh many of those outward mercies to them, but they are not by the promise to them. They are Ishmael 's, not Isaac 's. For all the Promises are Yea and Amen, firm and su • e in Christ, 2 Cor. 1. God (indeed) gave Nebuchadnezzar a temporal reward for his service, in destroying Tyre: And Austin saith, That that earthly dominion the Romans had in the world, was a reward of their Civil Justice : But these things are not still the fruit of a gracious Promise. Therefore they have them not in special mercy, neither are they sanctified to them. They have a right and dominion concerning them, but not a sanctified use: They are to them as Saul thought Michall would have been to David, to his utter ruin and ensnaring of him. Otherwise:
Godly men only have the Promises of all the good in the world. No good thing will he withhold from them that fear him, Psal. 84.11. But the Reason why these Promises are not always made good to them, is, Because this would hind • r the grand Promises, that are for the • r spiritu • l good.
These things explained, let us consider Wherein lieth this reward of working for God, either in this life, or in the life to come. And truly, in this life, if there were no Heaven, no Happiness, no Enjoyment of God, there is enough to put us on it. As
First, There is a great deal of Peace and Comfort of Cons • ience in doing what is good. The very Heathens observed, that Virtus est sibi premium ; Virtue is a reward to itself. It brings such quietness, such tranquil • ty, such comfort; that it's desirable to be doing God's work, if there were nothing else. When David with the people, offered so willingly unto God, what a deal of comfort and joy did David find in the very duty itself? Who are we, that we should be able to offer so willingly, 1 Chron. 29.14? For as on the other side, sin hath a sting, and carrieth a tor • meant with it, filling the Conscience with fear and trembling, and horror, as in Cain and Judas. None rationally would have the pleasures of sin for a season, for the tortures and torments of it which are perpetual. Thus on the contrary, Faith and other Graces, they are accompanied with joy in the holy Ghost. When a man keeps a good Conscience towards God and man, he hath a continual Feast, better then Dives, he fareth diliciously every day. Pindar, a very Heathen Poet, called a good Conscience, The sweet Nurse in old age ; yea, in young age and all ages▪ Not but that the godly themselves, may be many times in great trouble of spirit: You see David often crying out upon his soul, because it was so cast down, and calling upon himself to trust in God. But this disquietness in the godly, is caused partly by their own fault, and partly by the Devil; he is a roaring Lyon, he disquiets their peace, though God indeed suffer him, for his wise ends; as you see it was to Job. Oh then, that you would always be doing God's work! If you did but know how comfortable, and how sweet it is above the labor for worldly things, your hearts would be enamored with it.
Secondly, When we do God's work, he further rewards with more spiritual strength, and enlargeth our Abilities; so that the more we work for God, the more we may. Thus in the Parable, He that had five, he gained ten, Luk. 19 16. To him that hath, shall be given. And the promise is, That the godly shall not be faint or weary, but renew their ctrength like an Eagle, Isa. 40.31. Yea, as they grow, so they shall persevere and overcome, and be established in what is good: Now this is a great Reward in a godly man's account, though the wicked regard it not. That they shall have more gracious strength; that they shall grow up into further Communion with Christ; that their hearts and graces shall be better. Oh! How heartily doth the soul pray for these things, and grieve, when it finds a defect! Now, God hath promised this to those that abour in his work.
Lastly, They are sure to have God's Protection and Presence to support them in all their labor. The Apostle calls it labor, and that which is accompanied with painfulnese : And indeed, the whole work of grace is very troublesome to flesh and blood; their Combates and Conflicts within; and then very troublesome to man without in the world, which makes the world hate and oppose them. Now then, the work of God being thus opposed within and without, did not God protect, did not he draw nigh with his support, and deliver, or strengthen; none were able to abide. Thus you see a three-fold encouragement the godly have to labor for the Lord, even in this life. Oh! Why then should any be so diffident, as to think they shall lose by God, that godliness will be an hindrance to them! Do but be sure, that thy work is God's work, and thou doest it in God's manner, and never fear the issue of things. God is not unrighteous (saith the Apostle) to forget your sufferings, Heb. 6.10. You read, that God put up all David's tears into his bottle : As Christ would not have the least fragment of bread lost, so God will not let thee lose one mite for him: Thou shalt never say, God hath hindered thee. When Abraham, for God's glory, would take none of the King of Sodom's wealth, God presently said to him, I am thy exceeding great reward, Gen. 15.
In the next place, consider What is the eternal Reward, and how eye hath not seen, nor hath it entered into the heart of man to conceive. If the Queen of Sheba 's spirit fainted within her, to see all the glory of Solomon, what then would it do, to behold all the glory of God, laid up for those that love him! This is like Ezekiel 's waters, that rise up higher and higher. God (by reason of the sovereignty he hath over us, and because we are his creatures, having all from him) might have commanded all our work and labor, and given us nothing when we had done; yea, he might have annhilated us immediately into our first nothing: for we were his servants, more then any can be servants to men: And our Savior saith, What Master, though his Servant hath been at work, will bid him sit down presently, and not rather command him to wait on him? Doth he thank that servant after he hath done what is commanded, Luk. 17.9? Now then, if God (who might have given us no reward) shall yet out of his bounty give us a recompense, and that, not only in this life, but so glorious an one in the life to come: Here the soul may be amazed, and cry out, It's straightened, It's straightened, within itself, not able to speak of the bounless love of God! For, consisider how great a Reward it is.
First, It is God himself, communicating his goodness, and comfort to him that hath done his work: Then shall we be with the Lord forever. This is called seeing of God ; and, seeing him as he is, 1 Joh. 3.2. No longer as in a glass. It's disputed, Whether formal Happiness consists in the acts of the understanding, as, knowing of God ; or in the acts of the will, loving of him, and embracing of him : But we conclude, in both. So that this reward being God himself, as he told Abraham, it is infinite as he is, and as God himself is inestimable. Et tunc digne eum aestimans quando inaestimabilem dicimus, & quicquid de Deo dici potest, eo ipso est indignum, quia dici potest. Thus it is of the reward. The great mercy covenanted in the Promise, is, That God will be our God ; and this is completed in Heaven.
Secondly, This reward lieth in the full glorification of the soul in all the faculties thereof, and body in all the parts thereof. The spirits of just men made perfect, Heb. 12. There needs no more grace, no more holiness; There is no more sin or remorse about it. It's like the higher Region, where no troublesome meteor's are. Oh! What a bottomless subject is this! That thy understanding should have no more darkness in it! Thy will, no more disobedience in it! Thy heart, no more dullness or sluggishness in it! Oh! you would think we were speaking of some Platonical Idea, or metaphysical abstraction, and not of a reality indeed: But yet the Scripture assures the godly of this Reward. And then for the body, it's made a glorious body; all vileness and loathsomeness is removed: It's an immortal body: No more death, pains, or any distempers. This Honor will God put upon those that labor for him.
Thirdly, The Eternity of this happiness, that is astonishing also. We shall be with the Lord forever, 1 Thes 4.17. Come ye blessed, inherit everlasting glory. Oh! Who would think much of the present service or labor for God, when it will bring an eternal weight of Glory! Think what eternity is, if we poor mortals, that measure all things by time, can tell how to think about it.
Fourthly, The fullness of this happiness ; an aggregation of all things that may make happy, either within or without. Therefore in the Scripture it's represented by all those things that are glorious in the world; a Kingdom, a Crown, a great Feast, Jerusalem from above, is paved with all precious stones. This is only to lift up our hearts, and to say of all earthly glory, Alas, what is this to heavenly? If the taste of this; if drops be so much, what then is the Ocean.
Fifthly, Consider the vast disproportion of this, to those works thou dost for God. What equality is there between God and all those glorious Privileges, and those duties thou doest? How can any plead merit or worth? Where can there be any trusting in ourselves? Oh! you that think to be saved for your Prayers, Alms-deeds, you know not what a great and glorious thing salvation is! If a man should have all the world given him for lifting up a straw, it's no such disproportion as here is. For
1. The one is infinite, and thou art a finite limited creature. The Angels are not found pure in his sight, and what hope hast thou?
2. What work thou doest for God, God he first works it in thee; so that thou laborest for him of his own, and yet he rewards it.
3. What thou doest for him, it's accompanied with much evil and many imperfections. Bona meaneque mea sunt, neque pure bona sunt. There is four leaven still abiding in thee.
4. Thou hast formerly been a servant to Satan, done his work; so that God might damn thee upon the old score, though thou wert now able to do all things perfectly.
5. Whatsoever thou hast done, is but thy duty: God need not reward thee, or might have bestowed a less reward.
6. What work thou doest, as it is a due, besides God doth not need it: It addeth nothing to him, if thou art righteous, that doth not better him; it's thy happiness, not God's.
Lastly, All thou doest is but for a little time, that the little work thou hast done for God, should be rewarded to eternity. Here is matter of wonder: So that all these considerations should teach deep humility. O wretched and foolish Pharisee! Thou fastest, thou prayest, and thinkest by this to be saved. O pray for eye-salve, to have thy eyes opened! Let this
1. Drive people out of self-righteousness, and trusting in their works. I would this sin were only among Papists. Oh no, it's too much imbred in the hearts of Protestants! How can the civil righteous man die without roaring, and trouble of spirit? lest he be an hypocrite, an unregenerate person, one that never felt the power of godliness; but only he hath a secret confidence of the goodness of his heart, such and such things he hath done, and there are many worse, and this doth exceedingly harden him.
2. Be not slack, or grudging in God's work. Oh how unreasonable is it that thy heart should be so unwilling, so listlesse, so repining? Why dost thou not remember what a reward God hath laid up for those that labor for him? Oh when thou comest to enter into thy Masters joy, thou wilt think, if it had been ten thousand times more, it had been too little!
Verse 9. For we are workers together with God.
THis ninth verse is a further amplification of Paul's intent, which is to press unity against factions and divisions; and it's a declaration of his Argument before, which was, The planters and waterers are one, but God gives the increase. This he further illustrates in the beginning of this verse, For we are workers together with God. We are all in God's vineyard, and labor unto him. So that this expression doth as much extol the office of the Ministry, as the former did seem to depress it. For how great a glory is this, to be workers together with God, Omnium divinorum divin • ssimum est, saith an Ancient. It's the divinest work that can be to be instrumental to bring a rational soul to its first principle, which is God, from whom it hath apostatized. But
First, The words most be explained, then the sense. We are 〈 in non-Latin alphabet 〉 , Laborers or Workers with. The Vulgar Translatours, Dei adjutores, we are helpers of God; but that is very unsafe. For to help supposeth weeknesse and infirmity▪ Yea some dislike the expression, Gratia adjuvans, as if God did not change the will, but only help it: as Lactantius also blamed the Heathens for calling Jupiter â juvando. But God hath appointed the Office and Gifts of the Ministry, not out of need, but from mere love to us, dealing with us in a suitable and accommodated way to our nature. The Apostle useth the same expression, 2 Cor. 6.1. We as workers together with him, &c. If we interpret the word thus, then in what sense can this be made good? And
First of all, The Apostle doth not here speak of every particular man, in respect of his conversion, as if we did work with God in that, by our own power and free-will. There were some Divines called Synergists, from the word in the Text, because they did hold, That man's will did co-operate and work together with God, in turning to him. But this is nothing to the Apostles meaning in this Text, for he speaks of ministerial labors, and God's blessing them.
Neither in the second place is the meaning, though of the Ministers, As if they with God did work faith and repentance in the hearts of the hearers. No, the Apostle said before, That God only gave the increase. Baldwin the Lutheran upon this place, putteth the Calvinists and Swenckfeldians together; because the Calvinists hold, That the Ministry reacheth only to the outward man, the words thereof not being able to reach to the heart ; but they do greatly differ from the Swenckfeldians, who do make the verbum externum nothing, and run wholly to the verbum internum, whereas we hold, the necessity of the external Word, though ehe efficacy thereby be solely to be attributed unto God.
Neither in the third place is the meaning of it, as if the Ministers of God, in what they labored, did it by their own power. No, when the Apostle said, I labored more abundantly than they all, he addeth, yet not I, but the grace of God which was with me, 1 Cor. 15.10. Therefore God first enables them to work; They are 〈 in non-Latin alphabet 〉 , before they be 〈 in non-Latin alphabet 〉 , sub-operatours before co-operatours.
But the sense in the first place, though not generally received, may be this, We are God's workers together in his vineyard, or for him. So that the Preposition 〈 in non-Latin alphabet 〉 , will not have relation to God, but to fellow-laborers, as Paul calls others, his fellow-laborers. Timothy is called his 〈 in non-Latin alphabet 〉 , Rom. 16.21 But
Secondly, Take it as generally set down, the sense is, God who only giveth increase, hath yet appointed the Ministry in an external manner to be dispensed. So that we work with God, in that we preach the Word, and apply it to men, though God only give the virtue. Even as the Apostles might be said, to work with God, when they wrought miracles; they touched the diseased man, they speak to him; but the miraculous cure is wholly of God. Hence Mark 16.20 God is said, 〈 in non-Latin alphabet 〉 with the Apostles, because he wrought mighty signs and wonders by them. Observe,
That the Ministers of the Gospel are workers with God, for the conversion of men's souls. So 2 Cor. 6.1.
In what sense they are (you have heard) not by immediate producing of any spiritual effects, but by the external application of the Ministry to the people. As Gehazi carried his Masters staff, and touched the child with it, but that did no good, till Elisha came himself. God in Creation did use no instruments at all. Yea, some Schoolmen dispute, That no creature can be used as an instrument in Creation, because it cannot work, but about something, whereas the form of Creation is nothing. But in these divine effects, which are also a spiritual creation, and no less impossible to human power, God will have the Ministry as a necessary antecedent means unto the conversion of men. Hence the Scripture doth so often attribute this mercy unto the preaching of the Word, yea and increase of grace afterwards.
In the first place consider, What Reasons may be for this; Why God will use such workers with him, he needeth not the parts or gifts of any. It's but his word, and all things by it are wrought in Heaven and Earth: Yet both in the Old Testament and New, he hath appointed some, by whose outward Ministry, he would gather a people to himself. And
First, This is a fit, and an accommodated way to our natures. When God sends men of the same mould, and subject to the same affections; this may the more easily draw us. When God delivered the Law himself, it was with such terror and majesty, that they desired, that God would not himself speak anymore to them; so that mere men would not be able to bear the immediate approaches of the Divine Majesty to them. Hence in the Old Testament, when any divine apparition was made; they presently concluded, they should die immediately, Can any see God and live? Thus then it's God's goodness and love to appoint men of the same mould to be his messengers, to importune you in his stead. This is more suitable to you. As the Fowler catcheth many birds by one decoy, a bird of the same feather: or rather as the Apostle argueth concerning Christ, It became us to have such an High-priest, that could be sensible of our condition, and compassionate with us, Heb. 7. Thus it is here, it becometh us to have such to bring us home unto God, that are affected with our estates, that have the same temptations in them, as other men. Hence the more experience, God's Ministers have of the work of grace, the temptations of Satan, the deceitfulness of sin, the more fit they are to comfort others, or to deliver them out of snares. As face answereth face, so the heart of man answereth another, Prov. 27.19.
Secondly, He may do it to oblige us and tie us to his instituted means. It's a great caveat in the Scripture, and frequently urged, No man must follow the imagination of his own heart. And in the New Testament many Commands, To obey them that watch over them in the Lord, and to submit to them for their works sake, Heb. 13. Thus also in the Sacrament, God, though he be not bound to them, he can work grace as he pleaseth, yet he hath bound us. Therefore that no man might neglect or despise the Ministry, thinking, What needeth this preaching, I may have grace by immediate revelations, God is not tied to these externals? Now God would prevent such loose principles, and bind us up to his instituted way, he will bind us, though he is not bound.
Thirdly, Her • by God would exercise the humility, meekness and obedience of men. Oh it's a great matter for men to submit to God's institution! These are Sh • pherds, they are Guides, they are Watchmen, they are to instruct, to exhort, to rebuke, and that sharply, as occasion may serve. Now how many men do abhor and disdain this, thinking all such Church-subjection, worse than Turkish slavery? The Scripture indeed commends to the Ministers of God much patience, much meekness, and that they should not Lord it over God's heritage, 1 Pet. 5.3. But it's hard to discharge all ministerial duties, especially that of powerful reproving of sin and Church-censures, and not to have this accounted pragmatical lordliness. As they said to Lot, He will needs be a Judge over us, Gen. 19 9. because he opposed them in their wickedness. Hereby then God will try thy humility, and exercise thee, if thou canst submit to those ways God hath instituted in his Church, not scorning to be either instructed or rebuked by such.
Fourthly, That men might be the more inexcus • ble. For if thou art not now converted and turned from thy sin, who shall plead for thee? We may take up that of the Apostle, you need not say, Who shall ascend up into Heaven, or descend into the lowermost parts of the earth? For the Word is near you, and nigh unto you. Yea the Scripture maketh it a mercy, when we have men of our own tongue, and not a strange one, that delivereth the Word unto us. Oh then, how speechless wilt thou be at the great day, when God shall arraign thee? Why hast thou not left thy sins! Why hast thou not forsaken thy evil ways? Did I not send Messengers of thy own flesh and blood? Did they not speak in a tongue thou knowest and understoodest? Why then have ye been rebellious? Oh think of this! for there is no sin, that God will punish so severely, as that his Messengers have come away doing no good to a people. God will one day make you know, what it is to have a laborer for him amongst you, Then shall they know they had a Prophet among them, Ezek. 33.33. Then when they shall be punished more than any other people in the world. Then, when in their own consciences they shall be convinced: Oh we heard these things, we were told of these things, but rejected them!
Fifthly, God will hereby declare his power so much the more. For God to have laborers with him, doth not derogate from his power, but advanceth it the more; for when you see him work those divine and admirable effects, by such a contemptible way in the judgment of flesh and blood, hereby God is the more set up. We have this treasure in earthly vessels, that the power may be of God, 2 Cor. 4.7. Hence Paul calls it, The foolishness of preaching, 1 Cor. 1.21. that which is so mighty through God, to confound the great things, and wise things of the world, he calls it, The foolishness of preaching, because in carnal reason it is so, both in regard of the matter and the means, or messengers thereof. God could have immediately and suddenly destroyed Jericho with his command, but he would have them compass the City seven times, and blow with Rams horns, and then the walls must fall down. Now God's using such unlikely means, made his power the more apparent, which made the Apostle say, Our weapons are not carnal, but spiritual, but because they are spiritual, may they not be despised? No, they are mighty to the casting down of the strong holds of sin, and whatsoever doth lift up itself, 2 Cor. 10.5.
Now to this there needs one Caution to be added, viz. That this connection between the labor of the Minister, and God's working, is not natural, necessary and perpetual. Paul may plant, and Apollo may water, yet God give no increase. We may work, and yet neither the presence or power of God be therein. It's not here as in the works of nature; there God hath made a perpetual and unalterable Decree, where such and such causes work, he will also work; but this is not so. As for the Lutherans, who will not acknowledge, that the Ministry, and God's Spirit are ever divided; neither in the Sacraments, (Baptism for example) will allow a Baptismus externus, and internus, I know not how to understand them, much less consent to them.
Now if you ask, When may it fall out, that though the Ministry laboreth, yet God doth not work with it? I have spoken to this already; Reasons may be on God's part, the Ministrers and the people's. I shall only speak to the hearers this twofold duty, if they would have God work with us, if you would find the Lord in our Ministry, that howsoever it have no virtue or efficacy to others, yet it may have to you; do these two things,
First, Work with God in prayer, that he would work with the Ministry. Effectual prayer is the first wheel that sets all on going. Prayer is the key of Heaven. Hence the Apostle James speaks of a prayer, 〈 in non-Latin alphabet 〉 , Jam. 5.16. working. Whatsoever God will do, he will do only to a praying people. It's like the Prophets arrow, if that be stuck not in the ground thrice, but often into Heaven, so often will it bring glorious effects. Now let this prayer be working two ways:
1. In the general, That God would set up spiritual laborers in every Congregation. Our Savior taught his Disciples to pray, That God would send out laborers into his harvest, Matth. 9.38. Every particular Congregation without such a worker with God, is like the world without a Sun. Woe be to them that are thus alone.
2. Pray in particular, That God's work by the Ministers work may go home to thy heart. Be exceedingly afraid, that thy condition be not made like that of Saul's, whom God would not answer any kind of way. As Elisha struck the waters of Jordan with Elijah's mantle, saying, Where is the God of Elijah? and presently the waters did divide and give way, 2 Kings 2.14. Do thou say, Oh where is that mighty God that wrought so with Peter and Paul, and other servants of his!
Secondly, Take heed of such sins, as may provoke God, not to be with the Ministry. The word of God is not an hammer battering, is not a fire consuming many times, because of thy unthankfulness and rebellion. The Jews did so long sin against God, that he forsook the Temple, and answered them no more there. Thus a people may quickly provoke God to leave the Ordinances, so that thou shalt find no benefit; no power in them, but even consume in thy sin.
Use. 1. Is the • Ministry a working with God, then it may teach Ministers,
First, That they be not workers with the Devil. And that is two ways; either by bringing in the Doctrine of Devils, all Heresies and false worship, which are the works of the Devil: Or, Secondly, That they do not sooth and flatter men in sin, as if they prayed that the Kingdom of darkness may come, and not the Kingdom of God. And
Secondly, So to walk, as those that work with him. Who is sufficient for this? What holiness, purity, humility is required?
Use 2. To the people. Is it a working with God? then lay aside all prejudice and cavils against it : Neglect it not, thou refusest the work of God upon thy soul. This is the way wherein God will discover his power.
Secondly, Wonder not if the Ministry hath many times wrought such powerful effects ; that the blind see, the poor are humbled, the lofty cast down, and men's hearts changed, for God worketh with it.
Ye are God's husbandry, ye are God's building.
The former part of this Text contained the description of the Office of the Ministers in the Church of God: They were laborers with God ; This latter part describeth the nature of the people, and the Church of God, in what suitable relation they stand in, viz. They are God's husbandry, they are God's building. Here is a twofold Metaphor, and the first, that referreth to the comparisons the Apostle had used before, of watering and planting ; Now answerable to this is God's tillage: the latter, of building the Apostle prosecuteth in the following Verses: Both these similitudes tend to the same thing, yet they both have their peculiar signification likewise, and emphasis. The first word 〈 in non-Latin alphabet 〉 signifieth both the matter and object, that they are God's field, ager colendus ; as also God's work about it: we may put both the similitudes together, and Observe
That the people of God are his husbandry, and building.
The Scripture doth delight to compare the Church to many similitudes; all which show the tend • and dear respects it stands in towards God: Sometimes to a wife ; sometimes to a body ; sometimes to the branches of a Vine ; at other times to a garden ; to a Vineyard ; and here to a field, and an house. Everyone of these similitudes hath some peculiar respect, which the other hath not; and yet they all show the near conjunction and relation they have to God. They are excellent similitudes, because they partly show God's tender love to us ; and partly they teach what holy and pur • persons we should be to God: So that here is both great privilege, and exact duty. We will first handle these two similitudes jointly, and then severally : Jointly in that they are God's husbandry, and house; It implieth these things.
First, The power and goodness of God in making them so. A building is not of itself; everybody that seeth a house, presently concludes the house did not make itself; so if you see a field well husbanded, plowed, sowed, and clothed with goodly Corn, we all know, of itself the earth would not do so: but rather its curse is to bring forth briars, and thorns: So when you see a people leaving the sins and superstitious Idolatry of the world, walking according to the rules revealed in Scripture▪ you must necessarily conclude, this men have not of themselves, they cannot have this by flesh and blood. Hence God speaking of the Church of Israel, said, He planted a Vine, Jer. 2.21. even as the pleasant garden of Eden was planted at first. Thus the Psalmist speaking not of our natural, but Church-Creation, saith, We are the sheep of his pasture, he hath made us, and not we ourselves, Psal. 100 3. So then it is God that hath made us not only creatures, but a people believing in him, and worshipping of him.
Secondly, It doth imply dominion and absolute sovereignty over us. Even as the Master that buildeth the house, appointeth what customs and orders shall be in the house; the Husbandman appointeth what seed he pleaseth for the ground, Heb. 3.6. Christ is said to be a Son over this house, whose house the godly are; he is there exalted above Moses who was a faithful servant in the house of God, and appointed what worship God commanded, but Christ was over the house, as well as over him that built it. This point is of great consideration; for how durst men in all ages have brought in such superstition, such heresy, such tyranny in the Church of God, if they had remembered there is but one Master in the house of God, one Law giver: All Officers are but servants, and not Masters.
Thirdly, It denoteth propriety and interest that God hath a right to us, that we are his, and not our own. The house is the owners, he hath the propriety of it; and therefore the Scripture is not content with these similitudes, but useth these that declare a sweeter union, and nearer; as that of a wife to a husband, that of the body to the head: So that by this means, they who are indeed of this building, of this field; they are more happy then all others in the world, for God is in covenant with them. To them only God is their God, and they his people. And when the Psalmist had spoken of all external felicity, saying, Happy are the people that are in such a case ; he addeth, Yea, happy are the people whose God is the Lord, Psal. 144.15. So then, we cannot name a greater Prerogative and Privilege, then to be in such a relation, all that God hath, is their's; his wisdom, power, and goodness. Only by the way, take notice, that many are externally of this husbandry this building, that are not internally; and therefore such have not the Promises made good to them in all respects. How hardly can we say of many people, They are God's building ? Yea, they are rather the Devils Den, and his Hell. (But more of this hereafter.)
Fourthly, It supposeth care, love, and protection: This floweth from the other. Propriety causeth care and love among men. What cares a man for another man's Field, another man's Corn, but he looketh to his own? He weedeth that, he fenceth that, he keepeth that from all violence: And this (certainly) should encourage the godly in their conflict with sin. Oh! they complain of the weeds, thorns, that grow up in their heart, that choke the good seed; let them remember, they are God's, as well as their own, and it belongs to him! It's for his honor and glory to have these thorns pulled up: It makes for God's praise, that thy heart be a room swept and kept clear for him to lodge in. Oh! urge this in Prayer! O Lord, am I not thy husbandry? Is not my soul thy building? Why then lieth it thus ruinous? Why is it neglected by thee? It's not only my comfort, my happiness, but thy glory and honor is interested in this.
Come we in the next place, to consider the several similitudes : And
First, Ye are God's Husbandry. Take notice, that he doth not here speak, of the invisible and mystical Church of Christ, but as they were a visible Church at Corinth; As there was a visible company of men, openly and publicly professing the Faith of Christ, and joining together in an external Communion in holy Ordinances. Here is much in this, for it showeth how all our particular Congregations should be; what manner of Societies, even such as are God's Husbandry, God's Tillage, Building and House. This is the great truth that people should hearken after, that they walk worthy of such glorious Titles and Relations.
This Relation of being God's Husbandry, implieth something on his part, and many things on ours. On his part :
First, That he finds all people of themselves like a barren wilderness, and fruitless desert. The Curse upon the ground, is fulfilled in them, to bring forth nothing but briers and thorns. All the things of grace and godliness, are not only above our natures, but contrary to them: Even as if a man should see a piece of ground like the very rocks, that no Husbandry could ever do any good on it: The same are all people, when the Word comes at first to them. In other expressions it's called raising up Children to Abraham out of stones. And as wild beasts delight to be in the wilderness, that is their habitation: Thus are all men till converted by the Word, so many wild beasts carried away with brutish lusts, in the wilderness of the world; which makes the Scripture compare them so often to such things. Oh then, bewail the roughness and obstinacy in thy heart to what is godly.
Secondly, It supposeth that grace and godliness is wholly planted by God in their souls ; for this floweth from the other. Seeing we are such a barren wilderness, what fruit can ever be expected from us? All the fruit then, of righteousness and godliness doth come wholly from him: We of ourselves stand like so many rotten fruitless trees, to be cursed by God, and cut down for the fire; but it's the grace of God, that works the beginnings and increase of all godliness in them. Marvel not then, if you see a people under the sweetest and best seasons of grace, to be yet barren and unprofitable; for this fruitfulness is only of God. Oh, we would wonder, that a people who know so much, who hear so much, that have clouds so often raining on them, should yet be like so many stones and rocks! Oh, this is the wrath and judgment of God to be trembled under it! For he makes one to grow and not another; He causeth grace to spring up in one, and not another.
Thirdly, This supposeth that God likewise giveth all the seasons, and opportunities of growth and fruitfulness. As the Gardener, he looketh to his times when he must water the Plants, lest they die: The season of the year helpeth to grow, as well as the nature of the soil: Annus non ager fructificat. Hence God when he is angry, he threateneth that he will command his clouds not to rain, Isa. 5. God threatens it as the greatest judgment, to deprive a people of the Ministry, and s • ason of grace, how low and slight thoughts soever people have of it! Observe that place, Ezek. 7.26. Mischief shall come upon mischief, one calamity upon another : And what then? They shall seek for a Vision of the Prophet, but the Law shall perish from the Priest. Thus Amos 8.11. When God will make a people a barren and desert Nation, then he makes those spiritual heavens like brass and iron. Oh then, know, that as the natural seasons and times are of his appointment, so much more the gracious ones.
On our parts, who are the field to be tilled, there are these things:
First, A willingness to have the Word of God prepare and wound our souls ; even tearing our heart to pieces, that so the Word as seed, may fructify. This is that the Scripture calls, plowing up the fallow ground, Jer. 4.3. That is, when the Law and Threatenings of the Word enter into our very bowels; is like the Plough, that makes deep furrows in the heart. Oh then, that the secure, confident, and quiet heart, that hath thus many years lain quiet and at ease, feeling no grief nor trouble, may at last be wounded and cut asunder! This is not an acceptable pleasing work to you, but very necessary it is: Could the ground be sensible, it would feel the plow making torments and rents in the bowels of it. Thus it is here; the Law of God, the Word of God, that comes like a two-edged sword in thy bowels; that bloweth like a strong tempest, and shakes thy sins at the very root. Oh, expect not healing, and peace and comfort, till you have been thus disquieted! Do not then quarrel at the Word of God, but rather bless him for the power of it, when it changeth the whole face of a Congregation; filleth thee with many sad and anxious thoughts; sends thee home enquiring, Lord, what shall I do? What will become of me? The Psalmist complains of wicked men, They made long furrows upon his back ; but this is happy, when the word makes deep furrows in thy heart ; otherwise, it's but sowing upon the high-way, which comes to no good.
Secondly, This implieth that you should answer the satisfaction of that Husbandman, whose Husbandry you are. Who will bear that ground, which after much labor and cost, brings forth no fruit at all? Now, God hath greatly complained of this, that when he looked for grapes, behold wild grapes ; when he looked for righteousness, behold Hemlock. Oh, this will confound you at the day of Judgment! This will be your condemnation. This you will never endure, that God hath caused his seed to be sown, given you an excellent seed-time, precious seasons of grace, but you for fruit, have brought forth briers. We read of Christ, that when he looked for fruit on a Fig-tree, and saw none, he cursed it forever, although the Text saith, it was not the time, or season for figs, Mat. 11.13. Oh then, with what a grievous Curse, may God curse thee, when the time and season is of fruit, and thou hast none! Oh, bethink yourselves, how you shall answer God in this matter!
Thirdly, It supposeth a careful improvement of all those means which God useth for our spiritual good. If we be God's Husbandry, we are patiently to receive, and fruitfully to improve whatsoever may make for our fruitfulness.
Now the means are of two sorts, either essential, and entire and perfect; such as the hearing of the Word, praying, godly Communion ; or, accidental and occasional, such as afflictions, troubles, and persecutions. Even as the pruning of the Vine, the burning of the Ground makes it fruitful; so all the troubles, calamities and miseries, that God brings on his Husbandry, is to make them more fertile. They need a Winter as well as a Summer. If thou then despisest the Ministry; thou art careless under the means of grace, no wonder if thou art no better then Heathens, or Pagans, that live in the wilderness. Thou that art a tree planted by the River side, yet bringest forth no fruit, thy condemnation is near.
Lastly, Consider how near such a people are to utter ruin ; while you are but near it, there is some hope of scaping, if you seek out; who after all God's Husbandry, are the same ignorant and profane people still. The Apostle is plain in this; The ground that often receives rain, and yet brings forth nothing but briers and thorns, is nigh unto cursing, Heb. 6.8. It is nigh, that is a mercy; but at last it will be actually cursed, and thrown in the fire. Thou that art a wicked man in God's field, it will be worse with thee then all the wicked men in the world, that are not God's Church. Let there be a weed in a Corn-field or a Garden, it is sure to be weeded up; whereas, if it had been in the Heath or high-way, it might have grown long enough. Oh, then say, it cannot be that I should hold long with this wickedness in God's field, his judgments will overtake me.
Use of Instruction : Learn understanding by this familiar similitude, You are God's Husbandry. The Spirit of God from the vocation and calling of many of you, useth a comparison, that so by earthly things, you may come to heavenly. What you would have your fields be to you after all your pain and cost, the same be you to God. Barrenness and unfruitfulness, how doth it discourage you? You care not for that Ground, which never will yield a crop after all cost upon it; How can God endure thee? Thy soul is God's field. Oh, what fruit, what reformation shouldst thou show forth? Thus not only the Sabbath day, but every day may be a Sabbath day: Every field thou goest into; Every goodly crop thou seest on the ground, it may teach and preach unto thee. As our Savior said, If I have spoken to you earthly things, and you understand them not, how then heavenly? Joh. 3. If heavenly things be represented to you, under the comp • rison of earthly things, and you not receive them, how then if spoken in their own nature? Take heed then, lest thou who art, as yet, God's field, by his love and care on thee, do not by his just wrath, make thee a field of blood; yea, the blood of thy own soul.
Ye are God's building.
This is the later similitude, which taken singly of itself, affords many necessary considerations. For still take this along with you, that he speaks not here of the mystical and invisible Church, but that visible Church which was at Corinth ; and you will conclude this is a great title. If the Centurion said, He was not worthy that Christ should come within his roof. How much more unworthy then are a people to be made a constant dwelling house for Christ spiritually to reside there? And as it is a Title full of glory; so it is also full of duty. What manner of persons ought they to be, who may be called God's house, God's building? I need not enlarge myself further in the Preface.
The word hath no difficulty; only as the former similitude did seem to comprehend both the matter, and God's action about it; So here 〈 in non-Latin alphabet 〉 , may take in both, that we are the house of God, and that the building also is of God; that we are of God both in fieri and facto esse.
Doct. That particular Churches are, or should be God's house, God's building.
God's house, or a Church, is not properly the building made of timber and stones. When we call that place a Church, or the house of God, it is only by a Trope, the persons contained put for the place containing; and we can hardly in the New Testament find it so called; yea some learned men say not at all: to be sure, there is but one place (1 Cor. 11.22) contended for, that Church is put for the place where believers meet. It is true, some other places are pressed for this sense, but with great constraint. But in our common speech we call the material building a Church figuratively ; as Civitas is sometimes put for the place, whereas properly it signifieth the Community of men met together by some orderly way. So Synagogue doth properly signify the company gathered together, or their gathering together, though afterwards for the place, as in the Scriptures often. Thus custom hath authorized it about the word Church.
Now see what degeneration grew in time. The Material building, which they called the Church, the House of God, they gave a relative sanctity to; they made it holier then other places, but a real sanctity, or personal holiness of those men, who indeed were the Church, and the House of God, that they persecuted and destroyed. Isidore Pelusiota, in an Epistle of his, speaketh excellently to this purpose, reproving a Bishop that adorned the Church-building with Images and costly Ornaments, but persecuted those that were the Church indeed. The latter he calleth 〈 in non-Latin alphabet 〉 , and the building, 〈 in non-Latin alphabet 〉 . So then, take off your thoughts from all superstitious conce •• s about holiness in places. God's House, God's Church, are the persons and men that do outwardly profess his way, and live accordingly: Whose House we are. Heb. 3 6. With those God is present. Indeed 1 Chron. 7. we read of a Temple, a great stately House dedicated to God, with a relative holiness, with Prayers that God would be present there; his eyes and his heart would be in that place. But to argue from that Temple, to our material Churches, it's very unsafe: [
Now this comparison of building, supposeth these things.
First, That a people of themselves, are nothing but so much rubbish and sit fuel for Hell fire ; and that it's God who makes them this glorious building; That as you see the Temple was built by excellent art; The trees in the forest, and the stones in the quarry, could never have prepared themselves, nor put themselves into so goodly a structure: So it is here. Men by their own power, their own ability and strength, could never become a fit habitation for the Lord to rest in. We are not born but made the house and building of God: so that although by our birth and education we may have many Church-privileges, being born of Christian Parents; yet we have no saving privileges, till God hath wrought something upon every man's soul in particular, that it may be his faith, his godliness, his patience, and so indeed the Temple of the Holy Ghost.
Secondly, It implieth that the matter of this building should be sound, precious, and substantial. The material Temple was built of the choicest stone, and most excellent timber; and the Apostle in this Chapter, supposeth this house to be built of gold and stone, and that the building of hay and stubble is very absurd and dangerous: which although it be chiefly to be understood of the Doctrine, yet it hath some relation also to the persons constituting a Church. It's the great Question in this age, What is the matter of a Church? What persons ought to be taken in, to constitute a Church? I shall not touch on that now. It is one thing to say, What should be, and another thing, What the Scripture fore-tells will be. It's true, all that are of this building, should be really and truly sound both in Doctrine and life; and where any of heretical Doctrines, or profane lives have got into this house, the Scripture commands such to be cast out, as being a dishonor and a burden to the house: but yet it also fore-tells, that there will be tares among the wheat. That in this house there will be vessels of honor and of dishonor. But more of this anon. This is certain, we cannot sufficiently lament to see the ruins of God's house in this spiritual sense. As they wept to see Jerusalem the second time built, because it came so short of the luster and glory, the former Temple had: So may we mourn exceedingly to see what our particular Congregations are, comparatively to primitive Institutions, and the pattern upon the Mount. Indeed this Church had some weeds; but how restless is Paul to pull them out? Oh how desirous, as he saith, 2 Cor. 11.2. to present them a pure Virgin to Christ, free from all false worship, and all foul transgressions! Oh that you would think of this, what ye ought to be! Holiness to the Lord, should be writ on your hands, fore-heads, and whole conversation.
Thirdly, It implieth the gracious presence and power of God among his people. An house is the place, where a man dwells and continually resides; and this is one great reason, why God useth this Metaphor to show with what re • t and delight he will take up his habitation in his Church. Thus the Covenant of grace runs from this, when the Apostle 2 Cor. 6. had shown, That there ought to be no agreement between the Temple of God and Idols, he addeth, They are the Temple of the living God ; and therefore what he inferreth, I will dwell in them, and walk in them, and I will be their God, and they shall be my people, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , As the Apostle to describe the innate power of original sin said, It dwelled in him. So it is here, God to describe how intimate, familiar and gracious his presence is, saith, He will dwell in them. This particular then showeth, there are many in this house, that are not of this house; for how is God's presence and power manifested in them? Nay, doth not the Devil and sin discover themselves dwelling in them? Do they manifest anything but the blackness of darkness in their words and works? Glory not then of being in the house of God, if you find not the powerful presence of God in you; which is two ways; by sanctification and consolation. In these two ways God doth discover himself, he fills with grace, and consolation, he sanctifieth and comforts, They are in Christ, and Christ in them.
Fourthly, This house or building doth imply, God to be the Master therein, that he only may prescribe the Laws and orders, what shall be done, and what not, he appoints everyone his work, and his labor. All the Officers in the Church are but servants. None may take upon them to appoint what is to be believed? How God must be worshipped? This is of great consideration. Christ is said to be more faithful in this house, than Moses in the former, Heb. 3. Hence came the neglect of all true Worship and piety, because the orders and laws of the Master are not followed. Come then and be afraid, thou that livest in profaneness and impiety, what Law, what order hath God for this in his house? His House is an House of Prayer: Ye are to be a praying people, but thou art a cursing and blaspheming wretch: In his House every vessel was holy, but thou art a loathsome vessel of all impiety and filthiness.
Fifthly, Here is this further in this building; It's not an ordinary building, but a sacred and an holy one. Therefore (as you heard) they are called, The Temple of the living God. Now then, what an astonishing consideration is this? Those that are of this House, must be separated unto God, from all profane and common things; even as the Temple might not be polluted by any common action. And hence is that phrase, They are sanctified ; that is, they are made holy, by a peculiar dedication unto God. Therefore in that 2 Cor. 6.16, 17. when the Apostle had said they were the Temple of the living God, he addeth this Exhortation; Therefore come out from among them, and touch no unclean thing. Oh then, if you would be thought the House and Temple of the Lord, consider what Communion hath light with darkness ! What agreement is there between Christ and Belial? Be not then forgetful of this, when thou art tempted unto any gross impiety.
Sixthly, It being an house, all within are servants, and so they are to do their Masters work, to live to him. Whatsoever you do, do all to the glory of God, 1 Cor. 10 31. All those servants in the Parable, called for by the Master, and bid to merchandize till he came, Luke 19 12. And those who have been eminent in God's work, they have this title in a peculiar manner. Thus Moses the servant of God, and Paul the servant of Christ. Now (alas) who thinketh of these things? Every man lives to himself, to his own ease, gain and advantage. We walk not as servants, who though they have gained never so much, yet say, this is none of ours, we may not do with it what we please, Servus non est persona, sedres, saith the Civil Law. Thus, this health, this wealth, these parts, this time is none of m • ne, I must improve it for my Master. Oh what a good consideration would this be for everyone to think, I am set in this place, I am in this relation, I have these helps to serve God with! This is my chief end.
Seventhly, It supposeth Order and Government. The Church of God is an House; now that hath domestical Laws. There are Economics as well as Politicks; it doth not deserve the name of an house, where there is nobody to command, nor none to obey, but all do as they list. And must not this be much more in the spiritual house of God. Paul did rejoice to see the Churches Order, and her faith, Col. 2.5. her Faith for Doctrine, her Order for Government. Hence the Scripture speaks of those that govern, and those that are to obey; and God who is not a God of confusion, hath not left every man to believe, and think, and maintain what he lift. Hence are those spiritual censures, of reproving, admonishing and casting out a man, Some walk disorderly, 〈 in non-Latin alphabet 〉 , 2 Thes. 3.11. it's an excellent word, it signifieth such an exact order, as in an army, none may break his rank. Thus God hath set a spiritual order in his Church; some are eyes, some hands, some to preach, some to hear, some to rule, some to obey; and it's a monster, and not a body, when every member would be an eye, every private man a public Officer in the Church. This would be a Babel, and not God's house.
Eighthly, Unity, love and concord among those that are in the same house. Oh let this shame all animosities, fractions and quarrellings! Are we not of the same house? How comely a thing is it to see brethren dwell together in unity? Psal. 133.1, 2. It's compared to that precious ointment poured on Aaron. We read in one Parable of some wicked servants, that were drunken, and did beat their fellow servants; but how severe will their Master be against such? How much respect have Laws given to the material building, that none might quarrel or fight in the Church or Church-yard? Now it's a far greater matter to have those brawlings and contentions in the spiritual house of God. The primitive Christians were remarkable for all this, when they all had one heart, and one mind; If it be a body, and Christ's body, then one member must not fight with another.
Use Of Direction to our particular Congregations. Oh consider what titles and names the Scripture useth to give to such societies! To be God's house. Is not this enough to confound us, when we have by our lusts made them the sty of swine? or as Jerusalem was in her desolation made for Owls and Satyrs to dance in, so we chase away the presence of God from our Congregations, and the Devil and lusts reign over us. Oh how unworthy are we of such names! Know then that of all places, God's judgment will first begin with his own people, Then judgment must begin at the house of God. Your condemnation will be greater than those who never were dignified with such titles. Study Reformation everyone in his particular, lest Christ take up a rod and whip to cleanse his Temple. Certainly all our particular Congregations need much building, much reforming; this hath made so many sad questions, Whether they may be called Churches, because so many ignorant and profane abound everywhere. Let us labor to take away these blemishes; woe be to those that give these offenses: you go on from one lust to another, and never think what order God hath left to guide you by. What purity, zeal, mortification ought to be everywhere? To be like an heavenly orb full of glorious stars. What doth the profane man, the liar, the proud man, the beastly drunkard in God's house? A master of a family, that loveth God, and hath care of his own soul, will not let such a person dwell in his own house; and do you think God will suffer it? So then look not only to your own sins, as private persons, but as servants in so many houses. Pray for godly order, comely society.
Verse 10. According to the grace of God which is given to me, &c.
THe Apostle having used those excellent similitudes of a field, and an house ; in which relation, particular Congregations are or should be unto God. In this tenth verse he declareth what he had done among them, as the house of God, persisting in the same similitude. So that the words are partly declaratory, partly exhortatory. Declaratory : and in that, there is the person set forth by a twofold property, a Master builder, and a wise builder.
2. Their is his action, I have laid the foundation.
3. There is the efficient cause of this, According to the grace of God given unto me.
The latter part is Exhortatory ; but of that afterwards. I shall (at this time) consider the ground and rise of all Paul's strength, to lay this foundation, viz. The grace of God given to him. He is necessitated to praise his Ministry, and to exalt his Office: But lest this should be thought pride, or as if he himself were to have glory and honor by this, he renounceth all, and giveth it wholly on God's grace. Observe
That it's the property of godly men, in all the good they have or do, to attribute all to God's grace.
Not unto us, Lord, not unto us (saith the Psalmist) but unto thy Name be all glory given, Psal. 115.1. Paul is very much enlarged in the magnifying of Grace ; that as other godly men have had their remarkable Graces; David for sincerity, Moses for meekness, Abraham for believing, Peter for zeal, John for love ; so this is admirable in Paul, that he never satisfieth himself in exalting grace.
Now because the grace of God is twofold, either of assistance and common ministration in the service of God, whereby we have gifts and abilities ; or, of Sanctification and holiness: We shall have Paul acknowledging both.
The grace of assistance or gifts: So Paul, I labored more then they all, yet not I, but the grace of God with me, 1 Cor. 15.10. And speaking in part of his Ministerial employment, he saith; We are not able of ourselves to think a thought, 2 Cor. 3.5.
And then for the grace of Sanctification, whereby of a wretched sinner, and open persecutor, he became a faithful and bold Disciple of Christ. This he doth often enlarge upon, making it grace, free grace, riches of grace ; yea, exemplary grace : that all the ages to come, might take notice of it. As then thou art affected with the sense of thy sinfulness and impotency, and art thereby prone to adore the fullness of God's grace; so, thou mayest have a discovery of the work of grace upon thy heart. It doth not only consist in mortifying sin, in crucifiing of lusts, but in gratitude and thankfulness to his grace.
Now when we say, a godly man acknowledgeth all to grace : Consider,
First, He doth it heartily, seriously : It cometh from his bowels: All within him, is called upon to bless God. What is a more formal and ordinary phrase, then to say, I thank God? I bless God ? But the gracious doing of it, is like fire in the bowels. Observe Paul Eph. 1. how copious and overflowing he is in blessing of God for his manifold graces to the godly? No fountain doth run • ore sweetly, fully, and purely then he doth. Oh, his heart is an happy spring, from whence comes such Rivers of living water ! And thus David his Psalms, are the sweet liquor running over, by the boiling, that the fire of his zeal doth make. He seemeth to be a Distillatory over the fire, dropping sweet and precious water. So then, to acknowledge grace, is a duty that possesseth the whole man, if ever his soul be in a transfiguration. If ever his heart be consumed within him, it's in matter of the grace and favor of God.
Secondly, This acknowledgment is accompanied with a renouncing all his own works : His own strength, his own duties, he doth not so much as think of them, nor mention them; Yea, he is afraid of them: He crieth, Woe unto him, if grace be not ready to plead for him. Thus you have Paul running from his own righteousness, and speaking worse of them, then some do of their very sins, Phil. 3.8. And why? Only to exalt the grace of God in Christ. That proud and arrogant Pharisee, he could thank God: I thank thee, I am no extortioner, nor such a sinner as this Publican, Luk. 18.81. You see, he could thank God, who yet trusted in his works, and expected Justification by them. Therefore then you thank God, when you have no inward secret confidence in your works; when you have no inward rest upon the goodness of your heart, and your actions. I tell you, this is the secret poison that destroyeth many. If men are not Publicans, then they are commonly Pharisees. To be a Publican, is to live in some gross, notorious, and filthy sin. And if they are not such, then how apt are men to be Pharisees? that is, to trust in an external righteousness, and outward conformity unto the Law of God. Now, this sin is a very damnable one, because it doth immediately oppose Christ in the whole work, and necessity of mediation. For, if so be thy actions, thy doings, be to this purpose considerable, what need is there of Christ? If thy tears can do away thy sin, what need is there of the blood of Christ? Oh, take heed then, of this inward confidence in thyself! We are of the Circumcision, who rejoice in Christ Jesus, and have no confidence in the flesh, Phil. 3.3. Our Savior spoke a Parable against those that trusted in their own righteousness, Luk. 18. All godliness doth not lie in renouncing of thy lusts, and thy filthy sins, but also of thy righteousness and thy duties. Then thou art a pure and Evangelical and Gospel Christian, when thou goest out of this latter as well as the former.
Thirdly, This acknowledging it must be from an inward sense of our own sin and unworthiness, how ill we have deserved at God's hand. No man can ever praise grace, that hath not felt the sting of sin, the power of the Law. When Paul had discovered the spiritual and accurate nature of the Law; how impossible it was to keep it; how grievous the Curses are; this made him so much magnify grace. Therefore all those, that preach up free grace, and cry down the preaching of the Law, and the convincing of men of their sin, in all the aggravations of it, do indeed destroy grace. None do esteem the dead Serpent, but he that hath been stung with a live Serpent.
Fourthly, He must wholly and solely acknowledge grace. He must not give some piece to grace, and the rest to his own free-will: He must not by grace, mean the outward manifestation and revelation of it, but the inward efficacy of it. Pelagius was an Heretic, that denied grace, yet being often convinced by the Orthodox, at last he granted grace; and grace necessary for every good work: but all this while he called nature grace ; or, the mere revelation of the Gospel. And so now, the Arminians and Papists, they do exceedingly (in a seeming appearance) acknowledge grace, but when it comes to a secret scanning, it's but a partial grace, not a total grace. It's a grace that requireth thy free-will, as well as thy free-will grace. It was well said of Bonaventure the Schoolman, That if a man must err, it's better and safer erring in giving too much to grace, then too little. See then, thou detract not in the least measure from grace, but give it both totum and totaliter, all and the whole.
Lastly, He must set up this grace of God in a Scripture way. Not to oppose godliness or holiness, or to sin more securely and boldly: This is not to acknowledge grace, but to abuse grace. Shall we sin (saith Paul ) that grace may abound? (Rom. 6.1.) God forbid. See with what indignation and disgrace he speaks it, God forbid. Oh then, far be thou from drinking down such deadly poison, as to think because grace is free, thou art also freed from duty. There is such a pestilential corruption in man's nature, that makes use of grace, to patronize sin: To harden and embolden a man in evil, because God is gracious; Oh know, God is not gracious, but a consuming fire to such!
In the next place, consider Why the godly are so sensible of God's grace. And
First, This is the final Cause of all the good that God doth enable us unto: This is all he looks for. We cannot add to God anymore happiness then he hath: We cannot make him more blessed: All that we can do, is to acknowledge his grace, to publish this to all the world. Thus Eph. 1. That we should be to the praise of the glory of his grace. And again: That we should show forth the power of him, who hath called us out of darkness into his marvelous light, 1 Pet. 2 9. So then, it was a very heavy and grievous sin, if the people of God should not abound and be diligent herein; for this is all God looks for: for this he made us▪ he converted thee, he opened thy eyes, turned thy heart to him.
Secondly, The Children of God are endowed with an ingenuous, free, and excellent spirit : Therefore they cannot but confess by whom it is they have obtained grace. If he said of human learning, Ingenuum est, It's an ingenuous thing, to confess by whom thou hast profited; How much more have the Children of God this ingenuity.
Thirdly, The real sting, smart, and danger they have been in, makes their heart full, and mouth full of the grace of God. Paul that was so near Hels mouth, for him to be saved, all the world could not make him hold his tongue, but he must publish the grace of Christ. Men that have been in the deep, in the Whales belly, in the Lions mouth, for these to be delivered, they must sing of grace, speak of grace, and plead for grace. Oh then, fear the less thy heart is affected with God's grace, that the less it hath been affected with the greatness of sin.
Fourthly, They are an humble debased people in themselves. They have low thoughts of all that they do: And therefore it is, that they are so precious with God. He dwells in the Heavens, and in the humble heart, Isa. 57.15. Be ye clothed with humility, 1 Pet. 3.5. That must be a garment all over us. And wherein is humility more seen, then in giving all to God?
Fifthly, They must needs acknowledge grace, because they have the experience, how hard it is to do anything spiritually, and upon heavenly grounds. And therefore if they are ever enabled thereunto, they cannot but exalt grace. Nothing is done graciously and acceptably unto God, unless it be from a sanctified nature, and divine principle; and unless it be from a heavenly and divine motive, from God, and to God. Now natural men, never consider the gracious doing of anything, and therefore do not extol grace.
Sixthly, To praise and exalt the grace of God, it's a very profitable and advantageous duty also. It's two ways profitable.
1. It procures more grace and mercies from God. James 4.6. He giveth grace to the humble. The only way to have new mercies, is to acknowledge the grace of God for the mercies. It's an heathenish thing, to sacrifice to our own nets, and our own power. Tully said, It was a foolish thing, to thank God for our virtues, because they were in our own power ▪ But he was ignorant of the Scripture.
2. This acknowledging of grace, will enlarge a man, and make a man more willing and ready in all the ways of God. It's like oil to the wheel; It's like wings to the bird. Duties done with the spirit of praise and thanksgiving, have great life and vigor in them.
Now I shall add one Caution, corrupt Doctrines and Opinions in Religion, may much cool this duty of giving thanks ; I shall instance in some. As
First, The denying of Original sin, is a great Ingine against the grace of God. When Paul would raise up the Ephesians to confess God's grace that had quickened them, he tells them they were dead in sin ; and, by nature the Children of wrath, Ephes. 2 So David when he would extol God's mercy in pardoning, he goeth to the very iniquity he was conceived in, Psal. 51.
Secondly, The maintenance of free-will, d • th much detract from free grace. It's strange that any should hold this, when the Scripture doth in so many places, make man by nature, a corrupt tree, from whom no good thing can come.
Thirdly, That the Law is not to be preached ; no, not for Direction or Obligation: Whereas Christ and Paul do often press this.
Lastly, Universal Redemption : As if God and Christ did no more for one then another.
Use of Direction. Would you be a people capable of this duty? Then study the Law of God. Apply it to your souls: Oh, see what curses are due to you! How often you fail! entreat God to affect you with the danger, and damnable estate you are in! Then, how of often will thy mouth be opened, to set up the grace of God? Be ashamed, if thou art sensible of temporal mercies, and not spiritual: Feel thyself dropping into Hell; apprehend thyself a very Cain or Judas, unless God's grace doth interpose.
Use of severe Reproof of that presumption and carnal confidence men put in their works and in their duties. Oh, be afraid to be found in any good thing thou hast done! Shall David be afraid of his secret sins and errors which he understands not? Shall Paul be afraid, though he knew nothing by himself, and darest thou hope or think to be saved by any works thou hast done? Thou knowest not Christ; Thou art not acquainted with the Gospel.
According to the grace of God given unto me, as a wise master builder, I have laid the foundation, &c.
This Text (you heard) was partly Declaratory, and partly Exhortatory. Declaratory : and therein was considerable the Person, described by his office metaphorically; As a master builder.
2. The quality, A wise master builder.
3. His effect or action, Have laid a foundation.
4. The efficient cause of all this ability, According to the grace of God given unto me.
This latter hath been dispatched already, I come now to consider of that work, or Ministry performed by Paul, expressed likewise in that continued Metaphor, which he had begun, I have laid the foundation. The plain meaning is obvious; he acquainted them with the fundamentals of the Gospel, that which they never heard of before, or knew nothing of, he did first instruct them in : As Rom. 15.20. Paul was careful not to build upon another man's foundation, which was, To preach the Gospel where Christ had not been named.
There is no difficulty in the words, only a doubt may be raised, How Paul can say, He layeth the foundation ? which is no other but Christ, as appeareth at the eleventh verse, seeing God appropriateth it to himself, Isa. 28.16. Behold I lay in Zion a foundation stone, &c? But
The answer is, God layeth this foundation,
- 1. By his Decree appointing Christ thereunto. And
- 2. By his temporal mission of him into the world; but Paul laid the foundation only ministerially and declaratively, by publishing Christ to be the Savior, especially to those who never heard of him before.
It's a special part of the wisdom and heavenly art of the Ministers of the Gospel, to lay a good and sure foundation in the hearts of their hearers.
This Paul makes the principal part of his wisdom, that he began with a good foundation. If people are not rightly built upon this, any tempest that ariseth will throw down all the • r Religion. Our Savior speaketh a Parable, Luke 6.48, 49 like to this, of the wise builder, and the foolish builder. And although there it be meant of every particular Christian, yet we may apply it to every Minister: He that doth not build up his people upon sure and Scripture foundations, they are like the chaff and straw that the wind doth drive to and fro. There is no true faith, no true • godliness, no true hope of salvation, where the right and sure foundation is not laid
The point therefore in hand is of great consequence, both to the Preacher and to the Auditor, to consider what foundation his Religion and Godliness is fixed upon.
For the opening of this, Consider that Divines do ordinarily make a twofold foundation :
The one they call, Fundamentum cognoscendi, The foundation of our knowledge and faith in matters of Religion ; and this is the Scripture only. We can lay no other foundation for matters of Faith, but the word of God, Non credo, quia non lego, said Tertullian of old. And
Secondly, There is, Fundamentum essendi, The Foundation of the being, or existence of all our glory and salvation, and that is only Jesus Christ. He is the foundation-stone, and everyone is to believe in him only for Salvation and Justification. So that as God made two great lights for the world, so he hath done for the Church, the Scriptures and Christ.
This Doctrine is true, yet Heb. 6.1. we there read of more foundations than one, for there are practical fundamentals, as well as speculative.
I shall therefore not limit myself to this one foundation mentioned by the Apostle, but enlarge myself to the necessary foundations in our Christian life, and show you the necessity of that wisdom which will build upon these fundamentals. And although I am not ignorant, That the Dispute about what are foundations, or fundamentals in Religion, and what not, is very hard and difficult, yet I shall instance in four unquestionable foundations, which are the four main pillars that support our Christian building. The necessary things of Religion are these four. Either
- 1. The Matters to be believed.
- 2. The Worship and necessary service of God.
- 3. The spiritual Benefits and mercies, Justification and Salvation.
- 4. The things to be done by us in our way to Salvation.
All these are fundamental and necessary in their kind to salvation; and therefore it behooveth every Minister of the Gospel to principle and settle his people in all these particulars. For herein is the danger not of men's bodies or estates, but their immortal souls.
We will begin with the first, The foundation of our faith, or divine assent in matters of Religion. What is that which every man must build his faith upon? What is the foundation he must lay there? And that is the Word of God, declared and written for our instruction in those Canonical Books of the Scripture. When we come to believe the matters of our salvation; the ultimate motive into which all is to be resolved, is, Thus saith the Lord, 〈 in non-Latin alphabet 〉 , The word of God hath spoken it. It's not antiquity, universality, or the laws of the Land, or the tradition of our fathers, that is the warrantable foundation, but the Scripture only. Thus Timothy is commended for attending to the Scriptures, which are able to make him wise to salvation through faith, 2 Tim. 3.17, 18. So that although other things be required by way of helps and means, as prayer, interpretation of the Scripture, God's assistance, the guidance of the Ministry; yet by way of a Foundation, or a Rule, that is the Scripture only. As God at first put all the light into the Sun, and the Stars shine by a borrowed light from it: So God hath now put all supernatural light into the Scripture; and all guides are to shine by that. Hence it is so often compared to a light, and a lamp unto our feet ; So that the Ministers of the Word do then lay a good foundation, when in matters of Doctrine, and truths to be believed, they build them on the Scripture, make them a Scripture-auditory, a people that dare not, that will not take any matter of faith, but upon Scripture-grounds. Thus those Bereans are commended for a noble and ingenuous people, that compared what Paul preached with the Scriptures, they then had, whether it was consonant to them or no, Act. 17 11. So that that people, who know nothing of the Scripture, are not instructed by the Word, have not their faith, their Religion from it; all they offer to God is a Sacrifice without eyes, they do believe they know not what.
Now that the written word of God is the only foundation of our Christian faith, appeareth by these Reasons,
First, A Christian faith ought to be a divine, supernatural faith, not a bare human faith. Now nothing can be the ground of a divine faith, but a divine authority, a divine Argument suggested by God himself. Most men that call themselves Christians have no more than an human faith in matters of Religion. They believe thus, because their parents did so, because the Laws of the Land compel them to do so. Thus they have no other grounds of faith, then the Turks or Papists have for themselves; but as copper is not gold, so neither is this human faith, that holy and Christian persuasion, which the Spirit of God through the Word works in man, because revealed in the Word, 1 Thess. 1. They are commended, That they did not receive the Word preached, as the word of men, but as indeed the word of God, 1 Thess. 1.13. So that whosoever hath an holy faith, he must have a divine persuasion for this, from the Authority of God; that as an human faith is, because human authority speaks it: so a divine faith, because God revealeth it in the Scripture. But (alas) generally our people can no more look into these things, then an Owl in the dazelling Sun. How few are persuaded of the true Doctrine of Christ from this Divine Authority, because God hath said thus, God hath spoken thus? Oh then believe no longer as men! Do not think, or speak as men, but as those who have God persuading you.
Secondly, The Scriptures are only the foundation, because they are the immediate verity or truth, coming from God, who is the first essential truth. They have not only a Divine Authority, but evident infallibility. As God himself is Truth, and is not like man, that may lie: So his Word is likewise Truth, and cannot lie, or deceive, as the writings of men. Therefore Psal. 19. they are said to be purer, than gold seven times refined. And it's said, The Scripture that cannot lie, or cannot be broken, John 10.35. It's an heavy judgment to be delivered up in matters of salvation to believe a lie. It's the spiritual curse that is threatened to those of the Antichristian apostasy, 2 Thess. 2.11. Now they must needs be thus punished, that forsake the Scripture, and build upon other foundations. Seeing then the Scripture doth contain infallible truth only, and not one iota, or tittle of that can fall to the ground, and in all other foundations that may be laid, there may be falsehood, error, and grand Impostures: Let then those hearers that are careful to keep a good faith, walk by this Rule. Chrysostom said, Never expect good from that man, who is not searching of the Scriptures, attending to the Scriptures. It's an heavy grievous sin, that in your family, in your closets, you do no more acquaint yourselves with the Bible. Take a Tree from the River side, and plant it in a wilderness, what can you expect, but a withering? And thus it is, if you take a man from the Scripture, his seeming faith, graces, godliness will all presently vanish.
Thirdly, The Scriptures only are the foundation of faith, because they are only immutable and immovable. They abide always the same, they are not subject to changes, to perturbations of affections, as men are. Councils consisted of men carried by passions and interests. Even in the Council of Nice, and the four first Councils, there were great sidings, great animosities particular interests and parties: and therefore unless we had an unchangeable foundation, we must be mutable Chameleons. Now the word of God, that is said To abide forever ; whereas all flesh is grass, and the glory thereof fadeth away, 1 Pet. 1.24, 25. It's called the eternal Gospel, Revel. 14.6. So then, that which was three thousand years ago, is still true, because the Scriptures are still the same. There is no new Bible, though there may be many new opinions, and new Sects. Aristotle commendeth the Government of a Nation by Laws above the wills and arbitrary resolutions of men, because Laws are fixed and known. And so it is in the Church of God, that hath a known Law and Rule. Therefore it is an heinous error, which the learned note in Cusanus, though otherwise not a very bad man, in affirming,
Lastly, The Scripture is only to be laid for a foundation, because this only is strong enough to support and bear up in sad hours of temptation, and dangerous times of persecutions. Who would be cheated or distinguished out of the Truth by subtle Heretics, or scared and terrified by violent opposers? Therefore we had need be built upon such a rock, that can endure all waves. How could the Martyrs have resisted to blood, had not they had Scripture-assurance? Luther had this temptation, Tune solus sapis, &c. and nothing but the Scripture confirmed him. Our Savior quelled Satan's temptations by arrows out of the Scripture quiver. When a man comes to die, may he not be assaulted about the truth of his faith, whether he die not in heresy or damnable opinions, and nothing but the Scripture can uphold him?
Now for the matter of Doctrine to be believed, some men lay four rotten and weak foundations; others may be reduced to this.
The first is, that of the Papist, The Authority of the Church, and the Pope; being wholly ignorant themselves, but resting all on their Authority. Bellarmine doth not blush to expound that place, Behold I lay in Zion a foundation stone, secondarily to the Pope. Now although we grant, That the Ministry of the true Church is very useful and necessary, as the instrument of our faith, and the preservation of it: In which sense it's called, The pillar and ground of the Truth, 1 Tim. 3.15. yet it is only a Ministry, not a Magistry. It's a political Pillar upon which Edicts use to hang for Declaration of the Magistrates will, not an Architectonical Pillar, that bears up the house. So that Austin's speech is true, I had not believed the Gospel had not the Authority of the Church moved me, (viz.) by way of introduction and preparation. As the woman of Samaria did to the Samaritans, who at first believed, because she told them, but afterwards they believed for Christ's own sake. We do not believe in the Church, as we do in the matter revealed in the Scripture. Therefore that ignorant implicit faith, to believe what the Church saith, is not a Scripture-faith, faith of knowledge; besides then, every member must believe according to that Church he is of, and seeing there are Churches against Churches, there shall also be faith against faith.
The second foundation men lay, is, The Authority of the Civil Magistrate. This is a mere political faith. Many men have no other apprehension about Religion, than the Laws of the Land, wherein they live. They matter not, whether true or false, whether acceptable to God, or consonant to Scripture, but this is commanded, and this they do. As Seneca said in his time,
The third is, Private Revelation and Enthusiasmes. As the Papists on one side, have cried down the sufficiency and perfection of the Scripture: so Illuminatists, men fancying to themselves Revelations from God, have also decried it, making themselves above the Scripture. A dangerous and damnable delusion. Therefore the Apostle John bids us, Try the spirits, and that cannot be without the Rule of the Word, 1 John 4.1. And
Fourthly, Another false foundation is, Meer human Reason. There are many risen up, that make Reason the Judge and foundation of all Doctrinal Points; the Socinian especially; hereupon they reject the Trinity, the Divine Nature of Christ, as being against Reason. Now although rectified Reason be necessary, as an instrument to revive the things of faith, yet it's no Judge, no foundation, because our natural Reason is corrupt, and therefore the understanding must be captivated. Many things are above our understanding, though not contrary to Reason, to which we must yield the obedience of faith.
Use of Admonition. In matters of faith, lay this foundation; in times of disputes, of varieties of opinions, such as these are, be as a people that have had a good, and sure foundation laid among you. Run not on one side, into a Popish brutish and blind obedience of faith: Nor on the other side, be not carried away as empty straws, with every wind of Doctrine. Oh it's a blessed thing to have the full assurance and persuasion of truths necessary to salvation, not to have Reuben's curse, to be unstable like water! Especially you that are ignorant and earthy, who never make any matter about the principles of Religion, do you rouse up yourselves; Why hath God given you reason and understanding? Why are those many Texts, To search the Scripture, To prove all things, if you sit down, and regard not these things?
As a wise master builder, I have laid the foundation.
It hath been observed, That it's a great part of the wisdom and heavenly skill of the Ministers of the Gospel, to lay a right and good foundation in the hearts of the Hearers. What principles are in any Art or Science, the same is a foundation in matters of Religion. Now if the principles be false, all the Conclusions likewise are false; so it is in matters of Religion: If we lay rotten and unsound foundations, all the building will prove no better. You have heard of a fourfold foundation, upon which this spiritual building is fixed: A foundation of Faith or Doctrine to be Believed ; and that is, The written Word of God only. This hath been dispatched.
The next in order, is no less necessary; and that is, The foundation of God's Worship. For as their are heresies and false doctrines which over throw the sound Faith, so there is idolatry and superstition, which destroys the true worship of God.
We shall at this time therefore show you, how necessary it is for the Ministers of the Gospel, to lay a sure and right foundation about the worship of God. And
It's necessary to lay good Principles here:
First, Because there is no sin doth ordinarily more provoke God, then the corrupting of his worship. The glorious eyes of God, have not sparkled more with vengeance against any persons, then those that have defiled themselves in sinful worship.
Now three ways God may be provoked about his worship:
1. When we adore and worship a false god instead of him. Thus all the Heathens that worshipped the Sun or the Stars, and other creatures, they were guilty of gross idolatry. So the Jews, when they worshipped Baal-Berith, Baal-Phegor, and Dagon, and Ashtaroth, they did point blank thwart the first Commandment, Thou shalt have no other gods before me.
2. God's worship is corrupted, when we do indeed worship the true God, but not by such means and ways of worship as he hath appointed, but in such a manner as we in our immaginations think best. This God often doth caution against, that they should not go after the the imaginations of their own heart. Thus they set up groves and high places : Thus Jeroboam made a golden calf. They intended the solemn worship of the true God, but only they forsook the true manner of worship he had commanded.
3. Then is God's worship corrupted, when (though we worship the true God, after the true manner) yet we add something to what is commanded. We rest not in his simple institution, but as Eve added to the Commandment of God, so do these. Thus the Pharisees, they retained the substantial worship of God, but then they added a thousand of superstitious observations more to it. Now the corrupting of God's worship any of these ways, is a grievous sin; for though the first be a greater sin then the second, and the second then the third, yet all of them are such as are immediately committed against God, and for which the Prophets do chiefly pronounce those Judgments threatened by them. For this sin Jerusalem was brought low, and the Temple, had no more a stone left upon a stone. The Jews to this day are so sensible of it, that of all sins they take heed of this idolatry.
Secondly, It's necessary to lay a good foundation in this, Because this sin doth either immediately break the spiritual Union between the Church and God, or else much dispose thereunto. The Prophet Ezekiel and the • est, do frequently delight to express the sin of idolatry by adultery ; and going a whoring after our imaginations. And when the Apostle was careful to lay a good foundation here among the Corinthians in this matter of worship, see what he saith; His care was to present them a pure Virgin to Christ, 2 Cor. 11.1, 2. He was afraid they should be corrupted from the simplicity of the Gospel. So then, Idolatry and Superstition, they are Adulteries and Fornications: Now as Adultery doth dissolve the marriage bond, and may justly provoke the Husband to be no more an Husband; so it is in matter of worship. It's true, all superstitious worship doth not presently rise to such an height. Many sound Churches have retained some superstitious worship, yet as wanton Dalliances and meretricious behavior in a Wise, though they do not break the conjugal knot, yet dispose thereunto, and raise much jealousy and anger in the Husband; so it doth in matters of God's worship. Oh then, how careful should people be, to see they go upon right grounds in the worship of God.
Thirdly, We had need be careful, because God is so far from accepting of that worship which he hath not commanded, that he accounts it as done to Devils, and not to him. Though those that worship so, thought they honored God, and had a good intention, yet God judgeth it as done to Devils, not to him. So was Jeroboams worship he did not forsake the true God, he set up that worship only out of politique designs; and certainly the people that went in the ignorance of their spirit, little thought to give worship to the Devils thereby; yet saith the Text, Jeroboam set up this worship to the Devils. 2 Chron. 11.6. So these very Corinthians, 1 Cor. 10.21. Who would go to the heathen Corinthians Feasts and communicate with them in that worship, though they thought they might lawfully do it, and it was an act of charity and good society; yet the Apostle saith, They did drink of the cup of Devils. Oh then, how shouldst thou be like Ezekiel's living creature full of eyes behind and before, of heavenly wisdom, lest thou worship Devils instead of God?
Fourthly, There is a necessity of laying a good foundation, Because our hearts do in nothing more presumptuously work then in the worship of God. There is a secret delight and pleasure men have to make a worship of their own, as Children have to make Babies. The Scripture fore seeth this, and therefore doth so often bid men take heed; and they must not follow their own hearts, and they must not go in the way they shall choose, and they must not do what seemeth good in their own eyes. These strict Prohibitions do suppose an itching inclination in men to make a worship of their own, and the several ages of the Church have given sad experiences of this sin. The Church which had at first a simple, plain, and spiritual worship of God, became to abound more in external Ceremonies then the Jews, as Austin in his time complained. If then it be so dangerous to err about the worship of God, What is that sure and steadfast Foundation which both Ministers and people must build upon? And that is, Only the Command and Divine Institution of God himself. I do not speak of natural and necessary circumstances, as time and place, but whatsoever is the essence or part of the worship of God; or the means thereof, that must have a positive Command, and a divine Institution. The second Commandment, which forbids all kinds, or parts, or means of worship, which any man shall make to himself, doth thereby command that only which God hath appointed. So that as all that money is to be rejected as not currant, which hath not the legal superscription on it; so also all that worship is to be refused, of which you cannot say, This the Lord requireth; This the Lord hath Commanded. Austin doth to this purpose, apply a sentence of Socrates: God (saith he) is to be worshiped only in that manner as he himself willeth and appointeth. Oh, the purity of Ordinances that we should have enjoyed! And how beautiful would the Tabernacle of the Lord have been, if this Foundation had been always laid? Now that no other foundation may be laid, but a Divine Command, and God's Institution, will appear by several Reasons.
First, There is express Scripture to keep close to God's Commandment. Deut. 31, 32. Thou shalt not add thereto, nor diminish from it, is God's Commandment. This Command is four times repeated in the Scripture, by which it appeareth, that no men under any pretence of stirring up devotion or decency, may add anything unto his Command, or de • ract from it, as the public Coin of a Land my not be clipt; but it's a Capital crime to do so, and equivalent to this, is that Exhortation, Not to turn to the right hand or to the left, Deut. 17.11. & alibi. In the Hebrew they are Verbes, Not to dextrate it, or sinistrate it, as we may say. The left hand, is, when men out of profaneness and atheism, or irreverence neglect the due worship God hath appointed. The right hand is, when men out of pretended zeal, and good intentions set up that which God hath not commanded. We are not then in our worship to offer a Sacrifice without eyes, which then we do, when we have not God's Word a light to direct us: We are not to be l • ke Sheep that follow those that go before: Non quà cundum est, sed quâ itur, as Seneca said. Hence those Pharisees that were so diligent and officious in their invented worship, our Savior in two or three words throweth it all down: Who hath required these things at your hands? And, In vain do they worship me, Mark. 11.7. See there is no worship, no service of God, but thou must be able to answer this Question, Who hath required it? Who hath commanded it? Otherwise, it's a vain worship In vain do they worship me. And of all van • ties, this is the saddest, when thy Religion and Worship will be found an empty vain thing: It hath not advantaged thy soul: There is no reward laid up for it.
Secondly, Therefore must God's Institution be a foundation, Because when we have to do with God, whatsoever is not of Faith, is sin, Rom. 14.23. There was a great dispute in the Church about eating and not eating, about observing days and not observing ; some placed worship in that which others did not : Now among other things, what golden Rules doth the Apostle lay down, and this chiefly; Whatsoever is not of Faith, is sin ? Whatsoever is not of persuasion, that it's lawful and acceptable to God, if I do it, it is a sin: And now, How can any man be persuaded that is acceptable to God, which is not commanded by him, which is not his will? Had any man in the Old Testament, brought a dog or any other unclean be • st to be sacrificed, had not this been a great dishonor to God? The head in every sacrifice was to be thrown away, to show (say some) that man's own invention is not to be attended unto in the worship of God.
Thirdly, God's Institution and Command must be the foundation, otherwise all our worship would come from ignorance, and it would be endless. From ignorance, for the Word of God, that only is compared unto light ; so that everyone walketh in darkness that is not thus directed. Therefore Joh. 4. that woman of Samaria, who pleaded so carnaly for her false worship, Our fathers they worshiped here, and art thou greater then our fathers? Our Savior tells her, They worshiped they did not know what. It was a worship they had no Command, no Institution for, and so they did, they knew not what. As it would come from ignorance, so it would be an endless worship ; for if we have not God's Institution, then every man may add what he pleaseth. As we see in Popery, what a multitude of Ceremonies are introduced, which they make worship of God? And by what reason they do these, they may bring in ten thousand more: And it cannot be otherwise, if once you take away this sure foundation.
Fourthly, To the true and right worship of God, there is a gracious Promise of presence, acceptance, and blessing. I said not to Jacob, seek my face in vain, Isa. 45.19. Thus take up all the sorts of worship, Prayer, and ministration of Sacraments, Preaching of the Word; these things (if done in God's order) return full of precious mercies to those that are employed therein. Now if we are not conformable to this Command, we may never look for any Promise, for these two are always joined together. As in the Old Testament God promised to answer by Urim and Thummim, suppose the High Priest had taken two other stones, would the Lord have answered him? No: it was not according to his institution. What a great breach did God make upon Uzzah, because God was not sought in his due order, as David said, 1 Chron. 15.9. So then, as no man, or company of men can make a new Article of Faith, or can institute a Sacrament, because they cannot give the grace signified; so it's in matter of worship, they cannot appoint new worship.
But you may say, Why should it be such a sin to worship God any way a man pleaseth? And the more ways he multiplieth the worship of God, may it not be the more acceptable to him? Do not men hereby show their good affections, and zeal to h • m? Can a man worship him too much? Can we exceed in any way of worship of him? As we cannot love him too much, nor delight in him too much, so neither can we worship him too much? This doth satisfy some men in their multiplied ways of worship.
The Answer is this: There can be no excess in the formality of true and lawful worship ; so a man is to worship God wit • all his might, and strength ; but in the matter of the worship there may be an excess : That is, a man may take up more means and parts of worship then God hath appointed, and so thereby there is a sinful excess: So that all thy good intentions, and zealous devotions, they have no acceptance with God; and whilst thou thinkest to honor him, thou doest dishonor him. Even a Platonist Philosopher said, That a superstitious man was God's flatterer, not his friend.
Now this is the rather to be observed, because there are few whom the simplicity of God pleaseth. Oh, that Text Joh. 4. My Father seeketh such as worship him in spirit and truth, is worth the gold of Ophir ! See all Christ's Institutions, the administration of Baptism, of the Lord's Supper; though they be full of majesty and gravity, yet also full of plainness and simplicity.
Now instead of this true foundation, there are three rotten ones.
First, The imagination of a man's heart : This God doth often and often forbid. Oh, it's not enough to say, Methinks this is very good worship; Methinks this is excellent! There must be more then a methinks.
Secondly, A desire to satisfy and please the sense. The Prophet calls them, Their goodly Images : As Eve saw the fruit, that it was comely, and good to eat: O miserable delusion! All worship of God is the exercise of thy faith, to draw out spiritual Meditations, not to please the eye. Yet all those goodly Images, and curious Ornaments, were only to satisfy the eye.
Thirdly, Antiquity, Custom, and tradition of Fathers. Austin complained much of this, Vah tibi flumen moris humani quis resistet? Our father worshipped here, saith the woman. That of Cyprians is commended, Antiquas mihi Jesus Christ, and Christ said he was truth, not Custom, saith the Father. This Argument all Jews, Turks, and Heathens pleaded against the Christians.
Use of Instruction. How necessary is it to be well settled in this foundation of God's worship? Oh, where shall we find a spiritual people, that delight in the simple, pure, and plain Institutions of Christ! That say, Hitherto I must go, and no further. That as the possessed party said, Paul I know, and Peter I know; but who are you? Thus, this worship I know, and that I know; but who brought in this? Who appointed this?
As a wise master-builder, I have laid the foundation, &c.
The third Foundation every faithful Minister is to lay in the hearts of his people, is for Comfort and Salvation. But this I shall reserve, as more properly to be handled in verse. 11.
The last therefore I shall insist on, is, The foundation for outward practice of holy actions. It's not enough to pray, to hear: It's not enough to exercise the acts of any grace; but we are still to consider upon what foundation these are built.
I shall therefore, first, lay down the foundation of all practiced holiness, then the Necessity of this.
The foundation therefore of every good duty or work we do, hath these parts:
First, There is a foundation by way of a Direction or Rule, to which everything we do must be commensurate, and by which it must be regulated, now that is the Word of God. For God's word is not only a Rule of Faith, but of Manners. And as thou must be of no other Religion, than the Word directs to; so thou must do no other actions, or live any other life, than that guides thee too. Therefore when it's commended for a lamp, or a light, it is to a man's feet, that they do not slip or fall, By them thy servant is forewarned, Psal. 19. And as many as walk by this Rule, peace on them, Gal. 6.16. So that we shall never come to do any truly good action all our life time, unless we do it according to this Rule; which doth not only inform about the Duty, but the manner, end, and all other qualifications. So then whosoever doth not pray, as the Scripture speaks of praying: who doth not repent, as the Scripture speaks of it, he faileth in a very foundation; he hath not laid, as yet, so much as an hopeful beginning for his salvation.
A second part of that foundation we must lay for the practice of holiness, is, The Justification and Reconciliation of our persons with God through Christ. For till our persons be thus accepted of, though we should give our bodies to be burnt for the Truth of Christ, it would not be accepted of. Thus God had respect to Abel, and then to his offerings, Heb. 11. We are by faith to be planted in Christ, and then as his branches, we are able to bring forth fruit. Now this truth is very transcendent to our thoughts. Who doth not think it is in Divinity, as they speak in moral Philosophy, Just a agendo sumus justi, by doing good actions we come to be made good and acceptable with God? This is that dangerous Position which the Apostle doth so often oppose, showing grace and works can never be brought together in the same subject. We must therefore in this matter wholly go out of our own selves; we must attend to the acceptation of our persons first, otherwise all our best works are damnable and loathsome to God; we are stubble, and he is fire. Though the Papists thinks it hard Doctrine, yet it is sure enough, that every man unjustified, doth sin and provoke God in everything he doth.
Thirdly, Another foundation he must lay is, To receive power and strength from Christ only, both in the beginning and progress of all good actions. Without me ye can do nothing, saith Christ, John 15. The branch separated from the Vine is dried and withered. James 1.17. Every good and perfect gift, comes from God alone. As all light is from the Sun; I can do all things through Christ that strengthens me, saith Paul, Phil. 4.13. He is the Head, and the Member receiveth all its virtue and power from it. So then, whosoever thinketh to set upon any good work, by his own ability, is like Samson, when his hair was cut off; alas those Philistines of lusts are too strong for him, he cannot go out against those Goliath's of temptations, but in the Name of the Lord. Now here is the ignorance of most people: they that should not resolve to say so much, as that they will go to this, or that place, unless the Lord will. Those that cannot add a cubit unto their own stature, do yet think by their own strength to work out their salvation. Oh know, thou hast laid no sure foundation, unless all thy strength and power be fetched from Christ! Thou art too weak a child to go, unless he hold thee. Christ is the rock we must be built upon.
Fourthly, The last part of this foundation is, A renewed and sanctified Nature. And this is of great consequence. Nicodemus though so great a Master in Israel, and exact in the external obedience of the Law, yet being ignorant of this, did fundamentally err in all his obedience. Therefore of all points, you see our Savior chiefly insists on this, Unless a man be borne again, John 3. This was a very strange paradox to him, and it's no less to thousands of people, who go on in a formal customary road, they regard the work done, the action itself, but never the Regeneration of the nature from whence it is to flow: Whereas this is all in all, Make the Tree good, and then the fruit will be good, said Christ, Mat. 12 33, The Spring and Fountain must first be clean, ere the streams be: The root sweet, ere the fruit be. Why then art thou pleasing thyself with the actions thou doest, when thou art in the old, polluted, defiled nature? Can men gather grapes of thorns, or figs of thistles? Let thy external actions be never so religious, so glorious, they are but like fine flowers on the dunghill, or on a dead corpse, there must be the inward uncleanness, the inward filthiness cured first. Oh that men had ears to hear this! Oh that God would give you understanding in this thing! For till the Old man be put off, and the New man put on, you are still in your sins; all that you do is fit fuel for Hell, none can deliver you from it, till there be a change. Thus unless Ministers and people begin here, though they should build of gold and precious stone, the foundation is but of hay and stubble, and that is worst of all. And certainly, if the Apostle make it so hard a thing to be saved, though a man do lay a good foundation, if he build hay and stubble on it: How impossible will that man's salvation be, whose foundation is hay and stubble? Mark then, and consider these things in your whole conversation: Let every good action have these four foundation stones under it: The Scripture to direct, justification to accept through Christ's merit, Christ to enable through his Spirit, and a renewed nature to sanctify. For, as it was with the Temple, and the gold in the Temple, The gold did not sanctify the Temple, but the Temple the gold: So it is here, our actions, our duties do not sanctifies us, do not justify us, but these privileges sanctify and justify our actions.
Now let us consider, Why we are to be careful about laying this Foundation.
First, Because it's very dangerous, and it's very easy to miscarry in this matter As Austin said about the Trinity,
Secondly, We mistake easily. We see the greatest part of Christians never attend to these things. And withal the difference between true and false foundations is spiritually to be discerned. Now the blind man doth easily swallow any fly. The hypocrites foundation, and the true godly man's are very much alike; and without much prayer, humiliation, and consideration, we cannot practically discern the difference. Oh then say, I do the outward works of Religion, I am careful to discharge them! But how easy may I build all upon a false foundation? The Parable our Savior propounded of a wise builder, and a foolish one, should always stick upon you, Matth. 7. Did he speak it in vain, you are all builders? And everyone is either building a Jerusalem, or a Babel. Apelles was so careful in drawing his lines, because he would pingere aeternitati, as he said. All thy actions do build either to an eternity of misery, or an eternity of happiness. Be then in an holy trembling; every prayer, every word, every action hath influence to eternal life, or eternal torment.
Thirdly, Therefore we must look to our foundation, because of the great confusion that will be at last on those, who have failed therein. Thus it was with the foolish builder, when the tempests arose his house fell, and the fall was great. It was terrible and dreadful. He did not think so, he looked for a comfortable and quiet possession, but it proved otherwise. So it is here: Thou hast lived thus many years, thou hast gone on in a customary way of religious duties, thou hast performed them over and over again, but hast never looked to a foundation. Oh the confusion that will fill thy face, when at the Day of Judgment, God shall say for all those duties, I know you not! When you shall see all these to be a broken Reed to trust unto. Oh if men would but consider afore-hand, what the agonies and perplexities are, that will then fall upon them, they would consider and search, and never give over, till all be sure! What confusion was upon the foolish Virgins? How did they bewail their condition, running up and down, if there might be any hope? But all is too late.
Fourthly, Therefore lay a good foundation, For if this be wanting, thou doest nothing but sin in all thou doest. Not only those plain gross acts of sin, but all thy civil, natural, and religious actions, as coming from thee, are altogether sins. To the unclean all things are unclean, Titus 1.13. Who can bring a clean thing out of an unclean? The bad Tree brings forth only bad fruit. Without faith it is impossible to please God, Heb. 11. Oh then! How terrible is thy estate, who hast not laid this foundation? Thou art damning thyself all day long: Thy eating, thy drinking, thy waking, yea thy praying, thy hearing, as they come from thee, are sins continually. As the T •• d cannot vent honey, but only poison. Rom. 8. Those that are in the flesh cannot please God Oh dismal and sad condition! Howsoever thou mayest please thyself, and others please thee, yet God is not pleased with thee.
In the third place, let us take notice, What are those weak, and rotten foundations that many men build upon in regard of their practice? And
First, A conformity to the life of others; they do as most do, they shall speed as well as they; what would ye have them to be singular, to be different from others? This is a most rotten foundation, which many support themselves with. Now the Scripture is express, Thou shalt not follow a multitude to do evil, Exod. 23.2. Doest thou not know, that the most are damned? And wilt thou do as the most? Take Lot for an example, he was but one man, and his righteous soul was so far from conforming to them, that it was tormented with seeing and hearing their unrighteous deeds, 2 Pet. 2.8. Our Savior tells his Disciples, They must do some singular thing to the world, Mat. 6.47. Gratias ago Deo, quod dignus sum, quod mundus oderit, as Jerome said, I thank God, that I am worthy to be hated by the world.
Secondly, Others build upon a partial practice of good things. The hypocritical Jews they rested upon their Temple, their Sacrifices, their outward worship of God; in the mean while their hands were full of blood, of unrighteousness and injustice. So then, whosoever builds his salvation upon his parts, his duties, his joys, his enlargements, and doth not perform all the acts of righteousness, truth and equity to men, this man's foundation is self. Others they build upon their moral righteousness, and just conversation to men; they lie not, they defraud not, none can accuse them of dishonest dealing; but then for the religious duties of prayer, humiliation, and different walking to the world, there they exceedingly fail likewise. These build on a rotten foundation.
Thirdly, Anothrr rotten foundation is, The mere work done. They consider no more than the external act of Religion, of Justice, of Charity, and so they think they have obeyed the Commandment, and kept the duty, if they have done this. This was the Pharisees foundation; But what woes doth Christ pronounce against them? He bids them look inward, cleanse the heart, the fountain: And certainly, God being a Spirit, he will have all things done spiritually to him. This opus operatum is the foundation of most men's Religion, not attending to the manner, whereas it is a known saying, God loveth Adverbs better than Nouns; not what, but how is this and this done?
Fourthly, Another rotten foundation is, The goodness, yea supposed perfection of the work they do: Especially if men be poisoned with Popish Doctrines about the ability to keep all the Commandments of God, and that what they do is meritorious of salvation. Some Popish Interpreters do greedily catch at that expression, 2 Tim. 6.19 where rich men are exhorted to works of liberality, that thereby they may lay up in store for themselves a good foundation. But by this good foundation is meant a certain and sure happiness, which is not merited by such actions, but graciously promised as a reward. This is a most presumptuous and arrogant foundation, thus to build upon thy own self, and with the Pharisee to trust in thy own righteousness. How different was Paul from this? he laid another foundation, when he desired to be found, not in his own righteousness, but in that of Christ's, Phil. 3.18. Now all this ariseth from a great ignorance of that total and universal pollution of man by nature.
Use of Admonition▪ to be awakened in this point. What is the foundation that you have laid for a godly life? How are all your duties and actions built? Are they founded upon Christ for strength, upon Scripture for direction, upon justification for acceptance upon a sanctified nature for the root of all? Then blessed, and thrice blessed art thou; blessed now in this life, but more at thy death, and the day of Judgment, when the condition of wicked men will be most cursed and miserable. But to whom hath the Lord revealed this? Whose ear doth God open to understand this? Oh what a confusion will it be, to see all thy Religion, all thy morality thrown into hell, for want of a sure foundation? It's a matter of heavenly skill and wisdom so to do thy duties, as they shall eternally live with thee. What is a tree without a root in the midst of a storm? What is a ship without an anchor? The same art thou, who hast no sound bottom to stand upon. Think then, whether this Sermon may not make thee to begin all anew? Thou must pull down all thy old building, and raise up a new one.
As a wise master builder I have laid the foundation, and another buildeth thereon.
I have deferred the handling of the foundation of all our comfort and salvation, till we arrive at the next verse, and so shall take up those Particulars that are observable in the text, not hitherto handled; as the Adjunct or Quality Paul attributes to himself in this Office: As a wise master builder.
Here it may seem vain-glory in Paul to write after this manner. Doth not this expression savor of pride and self-conceit, rather then of the humility and meekness of Christ's Spirit? Is it not Solomon's Rule, Let another man's mouth praise thee, not thy own ? No: We may not charge Paul with any folly, or va • ity in this thing, especially when we shall consider the Reason▪ moving him thereunto. From whence Observe,
That it's not vanity, but a duty in some cases, for the Ministers of the Gospel, to magnify and set up their Work and Office.
It's not vain-glory, or self conceit, but sometimes a necessary duty to justify themselves and their Office; otherwise, the dishonor would much redound to God, and danger be conveyed to men's souls.
To clear this, (though I intend to be brief in it) because as Tully said of Hortensius that eloquent Author. He praised eloquence to the Heavens, that he himself might be carried up with it. So people are apt to think whatsoever the Ministers of the Gospel say in this case, they do it for their own ends. I shall only instance in what cases they may do it, and what manner ; for he that doth it, had need be an Argus full of the eyes of wisdom and prudence, the matter is so nice and obnoxious to ill interpretation. As
First, Then they may exalt their Office and work, when false and malicious slanders and calumnies are raised against them by the ingratitude of the world : When they devise all manner of evil, and lay it to their charge; here they are bound to preserve their good name, and declare the good things they have done, and of what necessary use their Office is. Habent mores suas odores, & colores; odores in famâ, colores conscientiâ. And therefore it's not enough that our consciences be not black or pale through guilt, but that we be the sweet savor of Christ, as Paul speaks it, 2 Corinth. 2.15. Now this cannot be, unless they discover the falseness and weakness of any unjust aspersions. Thus Christ himself, when the Jews talked of stoning him; For which of my good works do you stone me ? John 10 32. And so the Ministers of God may plead, Why are you become enemies and adversaries? Is it because we convince of sin? we inform of duty? we labor the eternal salvation of men's souls? In such a case as this, 〈 in non-Latin alphabet 〉 is no sin, though Aristotle make the affected vain glorious discourse of a man's self, his fault.
Secondly, When there arise false Teachers, that under specious and fair words would draw away their people to errors and falsehoods, it is then lawful to justify themselves. This you shall observe very frequently in Paul. The ground of saying this in this Text, was, that the people might not regard other foundations then he had laid. And so in another place, especially 2 Corinth. 11.22, 23. he doth at large reckon up both his excellencies, and also his indefatigable sufferings for the Gospel sake, and is very copious in it; yet all this was no vain glory. Why? because it was in opposition to false Teachers, who labored to bring him into disesteem; who endeavored to represent Paul contemptible: And this makes him exalt himself.
Thirdly, When their is an undermining, or open endeavoring to overthrow the very Office of the Ministry ; to make it common. Herein also we see how men, far from any pride and wild fire, have been zealously inflamed. Numb. 16.3. There some took upon them to invade the Priests Office: Ye take too much upon you; all the Congregation is holy as well as you: Wherefore lift you up yourselves above the people of God. How did this fact provoke Moses, that was the meekest man upon the earth, and far from self-seeking and revenge? If these men die a common death, the Lord hath not sent me: And immediately the earth swallowed them up all, and all that appertained to them. Those that did sinfully strive to be as high as others, God throweth them lower then others. They lifted up themselves to Heaven, and he casteth them lower then the earth. Hence the Apostle, Let a man account of us as the Ministers and Stewards of God, 1 Cor. 4.1. Let a man, he speaketh indefinitely, though never so great a man, so learned a man, so gifted or gracious a man.
Thus you see there is a necessary cause of vindication, when the Office itself is shaken.
Fourthly, In these two general Cases, which may comprehend all the rest, they may set up their work and Ministry.
1. When the glory of God is apparently concerned in their sufferings and debasement, when it is plain that reproach and dishonor will redound upon God himself; then it's no modesty or humility to hold their tongue. And the Reason is, they are Ambassadors and Messengers sent by God. Now, whatsoever reproach and scorn is cast upon them, redounds to him that sent them. And
2. When there is an evident utility and profit for the people▪ Paul in many of his Epistles, speaks so much about himself, not that he regarded applause, or had any carnal designs; no, he could appeal to God, and had the testimony of his Conscience ; but it was for the good of Believers, that they might not be seduced, or led aside in damnable ways. So that it is for your good, and not ours, if these things be spoken off.
But now here are Cautions in such self-justification:
First, We must attribute nothing to ourselves, as of ourselves. Paul in this very Text, speaks of the grace of God : He is but the Trumpet, that sounds not of itself, but from the mouth that breatheth in it: He is but the Pen of the Writer: And therefore see how careful he is in another place, lest any man should think of him above what he ought to think, 2 Cor. 12.6 Oh, this is an admirable convincing way! When what we say, is still with the acknowledgement of grace, and we are afraid men should look to our parts, to our abilities, more then to Christ himself.
Secondly, It's so to be done, that it may plainly be seen, we seek not any earthly greatness, or glory of our own, but only that Christ and his own way may be acknowledged. We see Christ himself, though he thought it no robbery to be equal with God, yet looking upon himself as sent by the Father, he saith; I seek not my own glory, (Joh. 8.15.) but the glory of my Father that sent me. Oh, admirable pattern for us to follow! And when Paul had spoken of this authority and power he had, and pressed them so to walk, as that he might not come with a rod, and was afraid he should come to them otherwise then they desired, addeth; Though we be accounted as Reprobates, Cor. 1.2. Undervalue and despise us as you please, yet if you be holy, and keep in the truth, I shall rejoice in my debasements.
Lastly, It must be necessarily, not voluntarily; even compelled to it. Thus Paul, when he had exalted his sufferings, I speak as a fool, you have complled me, 2 Cor. 12.11. Could he have done his duty without it, he would. Especially you have a notable instance of Paul 's modesty, 2 Cor. 12. where being to relate some extraordinary Visions and Revelations, see with what humility he doth it; you cannot tell whether it was Paul or no: I knew a man in Christ, above fourteen years ago. He had kept it silent all that while. Certainly by this we see, that whosoever God giveth extraordinary dispensations, he fills the persons with much modesty: They do not boast of them: They do not despise others. And thus John the Evangelist, whereas the other, when they speak of the Disciple beloved by Christ, named him, John himself doth not, because he was the man.
Use of Instrustion to people. To take heed how the Devil or his Instruments ever seduce you, so as to contemn or withdraw from the faithful and powerful Ministry of the Word. No marvel the Devil assaults it, because it is the only Engine to batter down his Kingdom. I saw Satan fall from heaven like lightning, said Christ, when he sent his Disciples to preach, Luk 10.18. Certainly, thou hast never got good by it, or hast forgot it, in that thou doest reject it. Paul useth this Argument to the Corinthians, that they should remember the proof of Christ speaking in him to themwards, was not weak, but mighty, 2 Cor. 13.3. And let not this happily take thee off: Thou hearest no more then thou knowest already: I would come, if every day I might have new things, new questions, and new opinions. For what is this but to be weary of the old Bible, and to desire a new. To write the same things (saith Paul ) to you, it's safe, Phil. 3 1. It's a safe and sound way to hear the same necessary soul-saving things: for the affections are slow to receive, though the understanding be quick. You are not weary of the same sun, though it rise every day.
We proceed to the next particular in the Text, viz. the Event or consequent of Paul 's foundation, Another buildeth thereon. So then, Paul and the other Apostles laid the foundation, in that they planted Churches at first; and all that are to come after, are only to build on that. They must not divulge any new necessary Articles of Faith, we must rest content with what is done by them already. Observe,
That people are not to expect that Ministers should bring any other Doctrine them what is laid by Christ and the Apostles already.
Religion is matter of Doctrine which we receive from the Scriptures, not matter of invention, that we make of our own head. Thus even Timothy is commanded only to build upon, not to lay any foundation: O Timothy, keep that which is committed to thy charge, 1 Tim. 6.20 That good thing committed to thy trust. The necessary truths of salvation are deposited in the Scripture, and committed to faithful men. Now they must look they deliver the same: Aurum accepisti, aurum red, as Lyriuens • s.
To open this▪ consider, That the Apostles sent by Christ, made it their business to inform in all things necessary to be believed and done. They declared the whole counsel of God by a lively voice, preaching to those that lived in those days: It is true, they likewise informed of many other truths and duties in Religion, that were not fundamental; but still wheresoever they came, they preached Faith in Christ, and Rpentance: Faith in Christ, that required the knowledge of things to be believed; and Repentance, that was about things to be done. And indeed, if the Apostles had not laid down all things necessary, their Commission would have been very imperfect, and it would have redounded to God's dishonor to send such foolish builders, that could not lay a sound foundation. So that it is horrible presumption for any to think, that God hath revealed more to them then the Apostles. What the Apostles had not revealed to them as necessary, we are not to think it necessary. Therefore
2. When the Apostles were to leave the earth, and could no longer by a living voice commend those necessary things to them, it pleased God, that what they had delivered by mouth, should be commended to writing. These things are written (saith John ) that believing we might have eternal life. So then, the believing of things written is enough to bring eternal life, Joh. 20 31. And Timothy is commended, that from the youth up, he was acquainted with the Scriptures, which were able to make him wise to salvation, 1 Tim. 3. Since therefore the Apostles were taken into Heaven, the foundations that we have to build on, are the Scriptures only. Hence though Christ be here called the foundation, yet the Apostles and Prophets also are called the foundation, Eph. 2.20. upon which Believers are built; viz. secondary foundations. So that to expect necessary things beyond the Scripture, is as vain as to look for another Messiah with the Jews. He that cannot see with one sun would not see with an hundred.
3. Although the necessary foundations be thus laid, yet our preaching, and your hearing is not in vain ; for there is this further work to be done.
First, Those necessary things we are to explain more distinctly, and confirm more plainly, that so Faith may be the more settled. Necessary Principles of Religion, have many excellent conclusions latent in them; as fire lieth in a stone, which doth not appear, but by striking out. The Ministry therefore is, to explain, and distinctly to interpret these things. As the candle, though of itself it hath light enough, yet unless put on a candlestick, it cannot enlighten the whole room: so the Word of God, though it be full of light, yet there must be the interpretation and application of it. Therefore they are commanded to divide the Word aright, 2 Tim. 2.15. The bread must be broken and digested, else it cannot nourish. So that this building lieth in the further explication of what is believed: We do not preach nova but nove, not new things, but in a new manner.
Secondly, Though we are only to build on this foundation, and no new thing be expected, yet matters of Religion may be said to be new in themselves, or unto us. In themselves, and so certainly there can be no new thing preached; for as there cannot be a new Christ, or a new Scripture, so neither any new Faith: Yea, the Apostles and Christ himself, did not bring any new necessary matter of salvation, to what the Patriarchs and Prophets had before. The Old Testament and the New are the same for the substance of Salvation, though there be new Rites, and new Sacraments, and a clear explication. But in the second place, things may be new to us : As in Popery, when the reformed Divines first preached Justification by Faith, denied the merit of works, as also the Pope to be head of the Church: These were said to bring a new Gospel: but it was a slander, it was new only to men corrupted with errors, and living in ignorance, as the sun is new to a man that was blind, but hath received his sight.
Thirdly, This building upon the foundation lieth in the powerful application of necessary truths, to the hearts and consciencies of men. For the Scripture that speaks generally, the Ministry that is to come particularly; that doth as Elisha, laid himself upon the Child mouth to mouth, and body to body, that so life might be procured. To do by particular application of what is spoken generally in the Word, this is the Ministry.
Use of Instruction. That it is a fundamental miscarriage in Religion to affect anything further then the Scripture and the Apostles have left to us: To expect such new things as cannot be built on this foundation. Oh, take heed of being weary of any point in Religion, because thou knowest it already! There is a sinful itching both in Preachers and Hearers, many times in these things: As they were weary of the Manna, because used to it. We are indeed to grow in knowledge and in light, both Persons and Churches are to grow in a reformation; yet they must grow within the same kind, as a Child groweth in the parts of man-kind, he doth not degenerate into another nature.
But let every man take heed, how he buildeth thereon.
We are now come to the later part of this verse, which is Exhortatory, Let every man take heed, &c. By this he showeth, that it's a matter full of danger; his loss may be exceeding great: And then withal, a man had need use much diligence and circumspection, otherwise he may think • he buildeth gold and silver, when indeed it is nothing but dross or lead.
And when he saith, Every man ] his meaning is only of Officers and Teachers, he doth not speak of private persons, though they also are to take heed they put no false or erroneous sense upon the Scripture; but he speaks of public Teachers, who by their calling and Offices are to build.
Now the Object of this Exhortation is, To take heed what they build. To build after the foundation is laid, is the same with watering after planting. And it implieth a further continuation and illustration, explication and application, as also a clearer confirmation of that matter, which is already laid down by the Apostles. So that observe,
The Ministers of God are greatly to take heed, that they preach no other thing, than what is already contained in the Scripture. Or
It's a dangerous thing to put that sense and meaning on the word of God, which is not the true genuine sense of it.
They are with much care, fear and trembling, to consider, how they build upon the Scriptures. And if Ministers are thus to take heed; then likewise all others, who read and search the Scriptures, are to take heed of presumptuous boldness, and irreverent ignorance in the perverting of it. The Scriptures are called 〈 in non-Latin alphabet 〉 , the Testament, or Will of Christ. Now as it's a dangerous thing, even by the Laws of a Land, to corrupt, forge or falsify a man's will: No less capital is it to the soul of a man, any ways to pervert the Doctrine of the Word of God, 2 Pet. 3.16. They that are unlearned wrest the Scriptures unto their own destruction. See here, a man may damn his soul by wresting and tormenting the Scripture, as it were upon a rack, to a contrary sense, then what it intended. Oecumenius on the place saith, It's as great a sin to pervert the writings of the Apostles, as it was to cut and mangle, or murder their bodies.
To amplify this consider, There may be a twofold building or ADDITION to the Word of God, either Destructive and Corruptive, such as wholly overthroweth the true meaning and sense of the holy Ghost. And this is a very dangerous sin. Or else Perfective and Explicative. Thus the New Testament was added to the Old, as a perfective addition, not corruptive; though it could not have been added, as Scripture, but that the Authors thereof had a divine infallibility. And now what the Ministers of God in their Ministerial labors do, it must be an addition explicative of the foundation, though it be not with divine infallibility. We see here, God thought it not enough to plant a people, but he will have in all ages men to water ; not enough to lay a foundation, but he will always have builders, who are to build on this. For indeed we must not strain the Metaphor too far; Paul did not only lay the foundation, but did also build up all the necessary parts of the house also; only by this similitude he would show, That there must be always in the Church public persons, who by their Office are to build up people in faith and godliness; but they are not left to their own imaginations, to their own thoughts; They must dress every Sermon at the glass of the Word; they must preach as they read in Scripture.
Secondly, The word of God, which containeth the foundation, that the Apostles have laid, may be either considered in respect of the words only, or in respect of the sense clothed with the words. Now indeed it's not the holy Scripture, but when both the sense and the words go together: if a man take the words only contrary to the sense, he abuseth it, and so promoteth the Heretics, and the Devils interest, not God's glory. For the sense, that is the internal for me and life of all the words. So that it is not enough to allege the words of the Scripture: It's not enough to be able to say, The Scripture saith such words; but the true sense and meaning, that is the soul; the words are the body only; yet the words must be diligently attended unto, as that by which we come to find out the sense. The Devil brought Scripture, but he perverted it, applying it to an ill sense, and so all Heretics have alleged words, but not the true sense breathing in them.
In the next place, Let us consider, Why we ought so to take heed, and that is to be manifest in many respects:
First, From God himself, his glory and honor is greatly concerned herein. For when we come in his Name, and pretend his Word, and indeed it is our own; What is this but an high offense to God? God doth severely threaten those Prophets that broached their own thoughts, and preached the lies of their own imaginations, yet said, Thus saith the Lord. It's no dallying matter; it's a matter wherein much prayer, much humility, and many graces are to be exercised, lest we should highly dishonor God. Oh if this were written in men's hearts, they would be more tender and fearful in delivering their opinions, in saying, This is the sense, or that is the sense. For when thou sayest, This is the meaning of the holy Ghost, This is the truth of God, it behooveth thee again and again to consider, lest thou put thy lie, thy falsehood, thy sinful imagination on God.
Secondly, On God's part, we are to take heed, Because he hath so severely threatened all those that add or detract to his Word. Any that shall alter these foundations, or change these bounds. If it be so heinous a matter among men to remove a land-mark, and to confound such bounds, how much more here? That command, not to add or take away, is set home with a terrible threatening, Revel. 22.18. If any shall add, God shall add unto him the plagues that are in this book. Oh see then, what thou deliverest out of Scripture, as God's word, for the judgments of God are threatened to such as offend herein! And Prov. 30.6. Add not unto his words, lest he reprove thee. Thou challengest any adversary to confute thee, see here, God will confute thee, he will reprove thee, and thou be found a liar. Thou thinkest happily such and such an adversary will reprove thee, take heed God doth not become thy enemy for such an opinion. Oh then while we are preaching, and delivering our heavenly message to you; we are under a dreadful account; we are to pray, and fear, and consider lest God find us liars, and reprove us at last.
Secondly, On the people's part. Therefore we ought greatly to take heed. For,
1. The word of God in the true sense of it, is the only food and nourishment of the soul. That only doth nourish and cause to grow. So that all those who build up anything but Scripture-truths, they give poison to a people to live upon. How great a crime is it to poison any fountain, where all people fetch their water? And thus all they do: and if it be not poison, yet it's but chaff. What is chaff to the wheat? said the Prophet, Jer. 23.28. All corrupt errors, though not fundamental, are called hay and stubble. It behooveth us therefore to take heed what we do, that we give you not gall for honey, poison for food. The Apostle compareth all Ministers in himself to a tender nurse, 1 Thess. 2 now she is careful to give fit and convenient food to her child: Scripture-truths only can give nourishment.
2. If we build not on this foundation, the preaching of the Word loseth those glorious and excellent effects for which it is appointed. You have many admirable properties of this; The word of God enlightens the mind, Psal. • 9. It sanctifieth the nature, Joh. 17. It is the power of God to salvation, 1 Cor. 1. It's the instrument by which we are begotten anew, Heb. 4.12. It's a two edged sword to enter into and discover all the secrets of the heart. Now alas, are the foolish and unwarrantable opinions and doctrines of men able to produce such gracious effects? No, God's word only is blessed to such great ends; and therefore it's good to consider, that our Savior looking upon the people in his days, it's said, His bowels were moved within him, as sheep without a shep • erd, Mat. 9.36. They had the Priests, the Scribes and Pharisees then, who read the Scripture, and taught in the Synagogue every day, yet because they mingled their own sour leaven, they brought their chaff to the wheat, therefore he pitied them.
3. On the people's part, we had need to take heed, Because they are more prone and ready to receive any corrupt sense, than the pure meaning of the Scripture. A natural man perceiveth not the things of God, they are foolishness to him, 1 Cor. 2.14. he hath enmity to them. Paul said, The Law was spiritual, but he was carnal, Rom. 7. No man naturally can love the Bible, in the true and heavenly sense of it, (no more than a malefactor can his Judge), for that condemneth sin, that convinceth of folly, that spareth not, that flattereth not. As the people of Israel could not endure the light on Moses his face, but they would have a veil on it: So neither are people able to receive the true and pure sense of the Scripture; it is too glorious, too spiritual, therefore they put a veil upon it. Hence you see how quickly errors and false doctrines, especially such which give license to sin, get a multitude of disciples. Paul complained of this, when he said, They would suffer false teachers to abuse them, to oppress them, 2 Cor. 11.20. The Corinthians would endure false teachers, though they domineered over them, kept them in bondage, when yet they would not bear Paul's Ministry. And did not many willingly suffer the Egyptian thralldom in Popery, who would not endure the yoke of the Gospel? Thus Christ complained, If any man c • me in his own name, you will receive him, John 5.43.
Lastly, On the Ministers part, it's necessary that he should take heed. For,
1. He hath not a Magistery, but a Ministry committed to him. He may not be a Master to dictate and affirm what he pleaseth, but his Office is a Ministry, to deliver nothing but what he reads. Thus Paul, That which I have received of the Lord, I deliver unto you, 1 Cor. 11. If among men, Judges must not make new Laws, but are strictly bound up to the Laws made to their hands: Then much more are the Ministers of God bound up to their Rule, the Scripture; truth is committed to our charge, we must be sure to render that in kind, which was betrusted to us. And as Aristotle observeth, He that is unfaithful in anything deposited with him, is worse than an open unjust, or unrighteous man, because he wrongs the good thoughts and opinion the other man had of him, he thought him faithful and honest, but he proveth not so. Now every Minister h • th the truths of God deposited (as it were) in his faithful custody.
2. He is accountable for all the sin and error people run into through his neglect. If he indeed sound the trumpet, and warn the sinner, then he hath delivered his soul, and the blood of wandering sheep will never be required at his hand ; if he hath used all means to keep them in the sheepfold, and they would not. It behooveth us therefore to take heed how we build, for herein we do not only endanger our own selves, but others. The blind lead the blind, saith our Savior, and both fall in the ditch, Mat. 15.14. It was Luther's temptation he had sometimes on him, Q • id si tu d •• naris, &c. What if thou by thy doctrine are damned, and drawest many others to hell with thee? It's true indeed, the seduced are under a milder punishment then the seducers, yet they are not excused. Those that received the mark of the ••• st in the hands and fore-heads, though but followers, yet had not their name written in the book of life. This certainly should make everyone take heed what he delivers; for should he be a snare to, or a murderer of other men's souls, the blood of the soul will cry more terribly, than the blood of the body.
3. He must take heed, Because though a man do preach the substantials, and the necessary things of salvation purely, yet if he add or mix any corrupt opinions, though of a less nature, that man's salvation is very difficult: and that the Apostle driveth at in this place, If a man build gold and silver, that is, the precious fundamentals, and afterwards build hay and stubble, that is, frothy, unsound and unsavory doctrine, though it doth not overthrow the fundamentals, that man shall be saved, yet so as by fire. I know it's a place about which much fire of contention hath been, but generally the most learned do agree, That it signifieth the difficulty of that man's salvation, he must go through many tribulations, look for many afflictions, which will be as fire to get his dross out. Oh do not then account such errors in judgment, so easily venial, yea almost innocent, as the