Chapter 3. Things Present are a Believer's.
The covenant is founded upon Christ, and is sealed in his blood. We read of the mercy-seat, Exod. 25:17, which was a divine emblem, typifying Jesus Christ. "There will I meet you, and I will commune with you from above the mercy-seat," verse 22, to show that in Christ, God is propitious. From above this mercy-seat he communes with us, and enters into covenant. Therefore it is observable, when the Apostle had said, "All things are yours," he presently adds, "You are Christ's." Belong to Christ, gives us the title to all things. This golden chain, "Things present, and things to come," are linked to us, by virtue of our being linked to Christ. By faith we have a saving interest in Christ; having an interest in Christ, we have an interest in God; having an interest in God, we have a title to all things.
Chapter 3.
Things Present are a Believer's.
Question. And now I come to that great question, What are the things contained in the Charter?
Answer. There are two words in the text that express it, "Things present, and things to come." I begin with the first.
1. Things present, are a believer's. Among these things present, there are three specified in the text; Paul and Apollos, the world, life, etc.
Here is, methinks, a chain of pearls! I will take every one of these pearls asunder, and show you their worth; then see how rich a believer is, who wears such a chain of pearl about him.
Section 1. Paul and Apollos are yours.
1. Under these words, "Paul and Apollos," by a figure are comprehended all the ministers of Christ, the weakest as well as the most eminent. "Paul and Apollos are yours," namely, their labors are
for edifying the church. They are the helpers of your faith; the abilities of a minister are not given for himself, they are the church's.
If the people have a taint of error, the ministers of Christ must season them with wholesome words; therefore they are called "the salt of the earth." If any soul is fainting under the burden of sin, it is the work of a minister to drop in comfort, therefore he is said to hold forth the breast as a nursing mother.
In this way, Paul and Apollos are yours—all the gifts of a minister, all his graces, are not only for himself, they are the Church's. A minister must not monopolize his gifts to himself, this is "to hide his talents in a napkin." "Paul and Apollos are yours." The ministers of Christ should be as musk among linen, which casts a fragrancy; or like that box of spikenard, which being broken open, filled the house with its fragrance. So should they do by the fragrance of their ointments.
A minister by sending out a sweet perfume in his doctrine and life, makes the church of God as a garden of spices. "Paul and Apollos are yours," that is, they are as a lamp or torch to light souls to heaven.
Chrysostom's hearers thought they had better be without the sun in the sky, than Chrysostom in the pulpit. Paul and Apollos are springs which hold the water of life; as these springs must not be poisoned, so neither must they be shut up or sealed. A minister of Christ is both a granary to hold the corn, and a steward to give it out. It is little better than theft—to withhold the bread of life! The lips of Apollos must be as a honeycomb, dropping in season and out of season. The graces of the Spirit are sacred flowers, which though they cannot die
—yet being apt to wither, Apollos must come with his water-pot. It is not enough that there is grace in the believer's heart—but it must be poured into his lips. As Paul is a believer, so all things are his; but as Paul is a minister, so he is not his own, he is the church's. There are three corollaries I shall draw from this.
Use 1. If "Paul and Apollos are yours," every minister of Christ is given for the edifying of the church; take heed that you despise not the least of these, for all are for your profit. The least star gives light,
the least drop moistens, the least minister is no less than an angel.
There is some use to be made even of the lowest abilities of men: there are "gifts differing," but all are yours. The weakest minister may help to strengthen your faith. In the law, all the Levites did not sacrifice, only the priests, as Aaron, and his sons; but all were serviceable in the worship of God. Those who did not sacrifice—yet they helped to carry the ark.
As in a building, some bring stones, some timber, some perhaps bring only nails; yet all these are useful, these all serve to fasten the work in the building. The church of God is a spiritual building, some ministers bring stones, are more eminent and useful; others timber; others less, they have but a nail in the work—yet all serve for the good of this building. The least nail in the ministry serves for the fastening of souls to Christ, therefore let no true minster be despised.
Though all are not apostles, all are not evangelists, all have not the same dexterous abilities in their work; yet remember, "All are yours," all edify. Oftentimes God crowns his labors, and sends most fish into his net, who, though he may be less skillful—is more faithful; and though he has less brain—yet he has more heart. An ambassador may deliver his message with a trembling lip, and a stammering tongue—but he is honorable for his work's sake—he represents the king's person.
Use 2. If "Paul and Apollos are yours," all Christ's ministers have a subserviency to your good, they come to make up the match between Christ and you—then love Paul and Apollos. All the labors of a minister, his prayers, his tears, the usefulness of his abilities, the torrent of his affections—all are yours; then, by the law of equity— there must be some reflections of love from your hearts towards Paul and Apollos, such as are "set over you in the Lord."
1. Show your love, by honoring them. Manoah would know the angel's name, that he might honor him. And the apostle calls for this,
"We beseech you, brethren, know those who labor among you, and are over you in the Lord, and esteem them very highly." They are co-
workers with God. God and his ministers (to speak with reverence) drive one and the same trade; and "they labor among you," therefore esteem them very highly. Next to sending out Christ and the Spirit,
God never honored the world more than in sending out his Pauls and Apolloses. Kings may be your fathers to nurse you up in peace—but ministers are your fathers to beget you to Christ.
The earthly father is an instrument of conveying nature, the spiritual father of conveying grace. Therefore Chrysostom thinks that the ministers should not only more reverenced than kings and judges—but more than our natural parents as well. What shall we say then to those who make no more reckoning of their ministers, than the Egyptians did of their shepherds! "Every shepherd was an abomination to the Egyptians."
"Know those who labor among you"; many can be content "to know them" in the baseness of their parentage; "Is not this the carpenter's son?" Or to know them in their infirmities—but not to know them in the apostle's sense, so as to give them double honor. Surely, were it not for the ministry, you would not be a vineyard—but a wilderness! Were it not for the ministry, you would be destitute of the two seals of the covenant, baptism and the Lord's supper; you would be infidels, for "faith comes by hearing." "How shall they hear without someone preaching to them?" O therefore honor Paul and Apollos; though they may be lowly—yet their office is honorable.
2. Show your love to the ministers, by pleading their cause, when they are unjustly traduced and calumniated. It is counted by some, a piece of their religion—to defame a minister. Others who would be thought more modest, though they do not raise a report— yet they can receive it as a welcome present. This is contrary to that apostolical rule, "against an elder" (or minister) "receive not an accusation—but before two or three witnesses." Constantine was a great honorer of the ministry; it is reported of him, that he would not read the envious accusations brought in against them—but burned them. O, if you love Paul and Apollos, stand up in their defense, become their advocates! It was a law the Egyptians made, that if a
man found another in the hands of thieves, and did not deliver him when it was in his power, he was condemned to die. Just so, when your ministers fall among thieves who would rob them of their good name—you must seek to deliver them. We have too many who labor to clip the credit of God's ministers, to make them weigh lighter. O, you must put some grains into the scales! Do they open their mouths to God for you, and will not you open your mouths in their behalf?
Certainly if they labor to save your souls, you ought to save their reputation.
3. Show your love to your ministers, by encouraging them, and by being a screen to keep off injuries from them. If they seek your establishment, you must seek their encouragement. If they endeavor your salvation, you must endeavor their safety. The very name of an ambassador, has been a protection from wrongs.
What an unnatural thing is it, that any should strive to bring them to death, whose very calling is to bring men to life! The minister is a spiritual father; it was a brand of infamy on them, "For this people are as those who strive with their priest." Was there none to strive with, but the priest, even he who offered up their sacrifices for them!
Is is right for men to quarrel with their spiritual fathers! even those whom they once had a venerable opinion of, and acknowledged to be the means of their conversion! Either love your spiritual fathers, or there is ground of suspicion that yours was but a false birth.
Use 3. If "Paul and Apollos are yours," they are for the building you up in your faith; then endeavor to get good by the labors of Paul and Apollos, I mean such as labor in the word and doctrine.
Let them not plough upon the rock; answer God's end in sending them among you. "Labor to profit;" you may get some knowledge by the word, such as is discursive and polemical, and yet not profit.
Question. What is it to profit?
Answer. The apostle tells us, "When we mingle the word with faith," that is, when we so hear that we believe, and so believe that we
are transformed into the image of the word. "You have obeyed from the heart that form of doctrine into which you were delivered." It is one thing for the truth to be delivered to us, and another thing for us to be delivered into the truth. These words are a metaphor taken from lead or silver cast into a mold. This is to profit when our hearts are cast into the mold of the word preached: as the seed is spiritual, so the heart is spiritual. We should do as the bee, when she has sucked sweetness from the flower, she works it in her own hive, and so turns it to honey. So when we have sucked any precious truth, we should by holy meditation work it in the hive of our hearts, and then it would turn to honey. Then we would profit by it.
O, let the labors of Paul and Apollos have an influence upon us. A good hearer should labor to go out from the ministry of the word, as Naaman out of Jordan—his leprous flesh was healed! So though we came to the word proud—we should go home humble. Though we came to the word earthly—we should go home heavenly. Our leprosy should be healed. Ambrose observes of the woman of Samaria, who came to Jacob's well—she came a sinner—she went away a prophetess. Such a metamorphosis should the word of God make.
Let not the ministers of Christ say upon their deathbeds, that they have spent their lungs and exhausted their strength; but know not whether they have done anything, unless they preached men to hell.
It is Augustine's note upon those words of the apostle, "That they may give up their accounts with joy." "When" (says he) "does a minister give up his account with joy—but when he has been working in the vineyard and sees fruit appear?" Brethren, this will be his joy, and your joy also in the day of the Lord. O, labor to grow; some grow not at all, others grow worse for hearing. "Evil men shall wax worse and worse," as Pliny speaks of some fish which swim backward: they grow dead-hearted under preaching; they grow covetous, they grow apostates. It were far easier to write a book of apostates in this age, than a book of martyrs! Men grow riper for hell every day!
O, labor to thrive under the spiritual dew that falls upon you. Let not the ministers of Christ be as those "which beat the air." Is it not sad when the spiritual clouds shall drop their rain upon a barren desert!
—when the minister's tongue "is as the pen of a ready writer," and the peoples' heart is like oiled paper that will take no impression. O, improve in grace. If you have a barren piece of ground, you do all you can to improve it, and will you not improve a barren heart!
Iit is a great compliment and honor to the ministry, when people thrive under it:
"Need we as some others, epistles of commendation?" Paul esteemed the Corinthians his glory and his crown; hence says he, though other ministers have need of letters of commendation—yet he needed none; for when men should hear of the faith of these Corinthians, which was wrought in them by Paul's preaching; this was sufficient certificate for him, that God had blessed his labors, there should need no other epistle; they themselves were walking certificates, they were his testimonial letters. This was a high commendation; what an honor is it to a minister, when it shall be said of him, as once of Octavius when he came to Rome—he found the walls of brick—but he left them walls of marble! So when the minister came among the people, he found hearts of stone—but he left hearts of flesh.
On the other side, it is a dishonor to a minister when his people are like Laban's sickly lambs, or Pharaoh's lean cows. There are some diseases which they call the reproach of physicians—as they cannot be healed. And there are some people who may be called the reproach of ministers—as they will not be mended. What greater dishonor to a minister, than when it shall be said of him, he has lived so many years in a parish, he found them an ignorant people—and they are so still! That he found them a dull slothful people, (as if they went to the church as some use to go to the apothecary's shop—to take a medicine to make them sleep) and they are so still! That he found them a profane people—and so they are still. Such a people are not a minister's crown—but his heart-breaking. Beloved, when God's stars shine in the sky of the church, will you still walk in the dark!
when for the work of Christ they are "near unto death," will you be as near unto hell as ever? when these golden bells of Aaron sound, shall you not chime in with Christ? I beseech you, "let your profiting appear to all." God sends Paul and Apollos as blessings among a people, they are to be helpers of your faith; if they "toil all night and catch nothing," it is to be feared that Satan caught the fish, before the ministers threw their net.
Section 2. Showing, that the WORLD is a Believer's.
1. The lawful use of the world is a believer's.
2. The special use of the world is a believer's.
1. The "LAWFUL use of the world" is yours. The gospel does somewhat enlarge our charter. We are not in all things so tied up as the Jews were; there were several kinds of meat which were prohibited to them; they might eat of those beasts only, which chewed the cud, and parted the hoof. They might not eat of the swine, because though it divided the hoof—yet it did not chew the cud; it was unclean. But to Christians who live under the gospel, there is not this prohibition. "The world is yours," that is—the lawful use of it is yours. Every creature "being sanctified by the word and prayer," is good, and we may eat, asking no question for conscience sake. The world is a garden; God has given us permission to pick off any flower. The world is a paradise; we may eat of any tree that grows in it—but the forbidden tree—that is, sin. Yet even in things lawful, beware of excess. We are apt to offend in lawful things. The world is yours to use; only let those who buy, "be as if they bought not." Take heed that you do not drive such a trade in the world, that you are likely to break in your trading for heaven.
2. The SPECIAL use of the world is yours.
1. The world was made for your sake.
2. All things which happen in the world, are for your good.
1. The world "was made for your sake." God has raised this great fabric of the world, chiefly for a believer. The saints are "God's jewels." The world is the cabinet where God locks up these jewels for a time. The world is yours—it was made for you. The creation is but a theater to act the great work of redemption upon. The world is the Field, the saints are the Corn, the ordinances are the Showers, the mercies of God are the Sunshine which ripens this corn, death is the Sickle which cuts it down, the angels are the Harvesters who carry it into the barn. The world is yours; God would never have made this field, were it not for the corn growing in it. What use then is there of the wicked? They are as a hedge to keep the corn from foreign invasions, though ofttimes they are a thorn hedge.
Question. But alas, a child of God has often the least share in the world; how then is the world his?
Answer. If you are a believer, that little you have, though it be but a handful of the world, it is blessed to you. If there is any consecrated ground in the world, that is a believer's. The world is yours! Esau had the venison—but Jacob got the blessing. A little blessed is sweet. A little of the world with a great deal of peace, is better than the "revenues of the wicked." Every mercy a child of God has, swims to him in Christ's blood, and this sauce makes it relish the sweeter. Whatever he tastes is seasoned with God's love; he has not only corn, but money in the mouth of the sack; not only the gift but the blessing. Thus, the world is a believer's. An unbeliever may be wealthy—yet the world is not his—as he does not taste the quintessence of it. "Thorns and thistles does the ground bring forth to him." He feeds upon the fruit of the curse, "I will curse your blessings"; he eats "with bitter herbs". Thus, properly the world is a believer's. He only has a scripture-tenure, and that little he has, turns to cream! Every mercy is a present sent him from heaven.
2. All things which happen in the world, are for your good.
1. The lack of the world is for your good.
2. The hatred of the world is for your good.
1. The LACK of the world is for your good. By lacking the honors and revenues of the world—you lack the temptations which others have. Physicians observe that men die sooner by eating an abundance of food, than by scarcity. It is hard to say which kills most
—the sword or surfeit. A glutton digs his own grave with his teeth!
The world's beauty tempts—but it is like a fair plant to the eye—but poison to the taste. The lack of the world is a mercy.
2. The HATRED of the world is for your good. Wicked men are instruments in God's hand for good—albeit they do not intend this. They are flails to thresh off our husks, files to brighten our graces, leeches to suck out the noxious blood. Out of the most poisonous drug—God distills his glory, and our salvation. A child of God is indebted even to his enemies; "The ploughers ploughed upon my back"; if they did not plough and harrow us, we should bear but a very thin crop. After a man has planted a tree, he prunes and dresses it. Persecutors are God's pruning-scissors, to cut off the protrusions of sin! The bleeding vine is most fruitful. The envy and malice of the wicked shall do us good. God stirred up the people of Egypt to hate the Israelites, and that was a means to usher in their deliverance. The frowns of the wicked, make us the more ambitious for God's smile!
Their incensed rage, shall only carry on God's decree (for while they sit backward to his command, they shall row forward to his decree) so it shall have a subserviency to our good. Every cross wind of Providence shall blow a believer nearer to the port of glory! What a blessed condition is a child of God in! Kill him—or save him alive—it is all working to his good. The opposition of the world is for his good.
The world is yours.
Section 3. Showing, that LIFE is a Believers.
"Life is yours." Hierom understands it of the life of Christ. It is true, Christ's life is ours; the life which he lived on earth, and the life which he now lives in heaven; his satisfaction and
his intercession both are ours, and they are of unspeakable comfort to us. But I conceive by LIFE in the text, is meant natural life, that which is contra-distinguished to death. But how is life a believer's?
Two ways.
1. The privilege of life is his.
2. The comfort of life is his.
1. The PRIVILEGE of life is a believer's. That is, life to a child of God is an advantage for heaven; this life is given him to make provision for a better life. Life is the porch of eternity; here on earth, the believer dresses himself, that he may be fit to enter in with the Bridegroom. We cannot say of a wicked man, that life is his. Though he lives—yet life is not his, he is "dead while he lives." He does not improve the life of nature—to get the life of grace. He is like a man who takes the lease of a farm, and makes no benefit of it. He has been so long in the world—but he has not lived. He was born in the reign of such a king, his father left him such an estate, he was of such an age, and then he died. There is the end of him—his life was not worth a prayer—nor his death worth a tear. But life is yours; it is a privilege to a believer; while he has natural life, he "lays hold upon eternal life." How does he work out his salvation! What ado is there to get his evidences sealed! What weeping! What wrestling! How does he even take heaven by storm! Just so, that life is yours. It is to a child of God a season of grace, the seed-time of eternity; the longer he lives—the riper he grows for heaven. The life of a believer is as a figure engraved in marble; the life of an unbeliever, as letters written in dust.
2. The COMFORT of life is a believer's. "As sorrowful—yet always rejoicing." Take a child of God at the greatest disadvantage, let his life be overcast with clouds—yet if there be any comfort in life, the believer has it. Our life is often sickly and weak—but the spiritual life administers comfort to the natural life. "Man" (says Augustine)
"is compounded of the mortal part, and the rational part; the rational
serves to comfort the mortal part." So, I may say, a Christian consists of a natural life, and a spiritual life; the spiritual revives the natural.
Observe how the spiritual life distills sweetness into the natural, in three cases.
1. In case of Poverty. This often eclipses the comfort of life. But what though poverty has clipped your wings? "Poor in the world—yet rich in faith," James 2:5. Poverty humbles, faith revives.
2. In case of Reproach. This is a heart-breaking, Psalm 69:20.
"Reproach has broken my heart." Yet a Christian has his cordial by him, 2 Cor. 1:12. "For this is our rejoicing, the testimony of our conscience." Who would desire a better jury to acquit him—than God and his own conscience!
3. In case of Losses. It is in itself sad, to have an interposition between us and our dear relations. A limb as it were pulled from our body, and sometimes our estates strangely melted away. Yet a believer has some gleanings of comfort left, and such gleanings as are better than the world's vintage. "You took joyfully the confiscation of your goods, knowing in yourselves that you have in heaven a better and an enduring substance," Heb. 10:34. They had lost their estate—but not their God. Here is you see, the dry rod, blossoming. The spiritual life distills comfort into the natural life.
Take the sourest part of a Christian's life, and there is comfort in it.
When you hear him sighing bitterly, it is for sin; and such a sigh, though it may break the heart—yet it revives it. The tears of the godly are sweeter than the triumph of the wicked. The comfort that a wicked man has is only imaginary, it is but a pleasant delusion. He is as rejoicing—yet always sorrowing. He has that within, which spoils his music.
But life is yours! When a believer's life is at the lowest ebb—yet he has a spring-tide of comfort.