Part 13
they can and will continue to depend upon him. Who cease to pray, cease to wait: they withdraw themselves from God, and God's soul will have no pleasure in them. (Heb. 10 38.)
3. By Perseverance, prayers wax more earnest and fervent.
Christ often praying, prayed the more fervently. Prayer is like fire, which if it finds fit matter, the longer it burns, the hotter it burns. But God loves not lukewarm prayers: they are as irksome to him as lukewarm water to a man's stomach. God will spew them out.
4. God thus moves his children to search their hearts, to see if they can find any cause in them why God hears them not.
This was a means whereby Achan's sin came to be found out: yea by God's denying once and twice to hear the Israelites, they were brought to repentance.
5. God does thus commend his blessings so much the more unto us. For good things much desired, often craved, long expected, are more welcome when they are obtained, and we are moved to be more thankful for them. Things soon obtained are little regarded.
§. 146. Of the damage of not persevering, and advantage of persevering.
What a vain conceit it is to think that it is in vain to call upon God long or often if he does not hear at first. Such was the conceit of him who said, "Behold, this evil comes from the Lord: should I attend on the Lord any longer?" This conceit cannot be free from pride and arrogance; yea, it is a disdainful and presumptuous conceit. Yet by nature, we are all too prone to it: for we are ready to prescribe a time to God, and to say, "So long will I continue to depend upon him, and pray unto him; if by that time he does not hear, he will never hear." This is the cause that often we fail of the fruits of our prayers, and fall into many temptations, giving our spiritual enemies great advantage against us.
For our parts, let us learn how to carry ourselves when God seems to reject our prayers, even as the woman of Canaan, when Christ at first would not seem to hear, and after told her plainly he was not sent to her, and the third time compared her to a whelp, yet she continued praying: and what was the issue? Her faith was commended, her request was granted. Never did anyone who persevered lose their labour.
As for those who have lain long under a cross, let them not think their prayers are not regarded, or themselves not respected, because at first they were not heard: we see here that God expects perseverance.
THE SEVENTH PART.
The Persons for Whom Prayer Is to Be Made.
"And for me, that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the Gospel: For which I am an Ambassador in bonds, that therein I may speak boldly as I ought to speak." - Ephes. 6.
19. 20.
§. 147. Of desiring the help of others' prayers.
From his direction unto prayer, the Apostle proceeds to an especial request, that they whom he had instructed, and incited to pray for others, would in particular pray for him: whence observe, that as Christians ought to pray for others, so to desire the mutual prayers of others for themselves. Seldom did Saint
Paul write to anyone, of whom he requested not their prayers, whether they were whole Churches, as in this and many other
Epistles, or particular persons; as Philemon. This has been the ancient practice of God's children: Hezekiah desired the prayers of Isaiah, Esther of the Jews, Daniel of his three companions: God intimated thus much to Abimelech, that it would be good for him to crave the prayers of Abram, and to Eliphaz, Bildad, and Zophar, that it would be good for them to seek the prayers of Job. Did not Saint James exhort hereunto when he said, "Is any sick among you? Let him call for the Elders of the Church, and let them pray for him."
§. 148. Of motives to desire others' prayers.
The motives which were alleged to enforce the duty of prayer in general might fitly be here again applied, for prayer being a duty whereby God is much honoured, and a thing very powerful with God, and profitable to those for whom it is made, we ought to take all occasions to stir up others thereunto. But there are many more particular reasons to urge this doctrine: for by desiring the prayers of others,
1. We testify our great desire of God's blessing, and thereupon we think it not enough to pray for it ourselves but also seek the help of others' prayers to obtain it.
2. We show that we acknowledge a communion of Saints, which perform mutual duties one to another.
3. We manifest a sense of our own weakness, for the supporting whereof we crave the help of others, yea, we manifest much humility.
4. We maintain mutual love, which consists not only in offering and doing kindnesses but also craving and accepting the like: if a man does not sometimes desire and receive good turns at his friends' hands, he will make his friend unwilling and ashamed to seek and receive any at his hands, and so will intercourse of love be soon broken off.
149. Of the difference between desiring other men's prayers and making them mediators.
Object Thus are many mediators made.
Answer Nothing so, for our desire is not that other men should present our persons and our prayers to God, and so make them acceptable, which is the office of a mediator, but only we use them as companions and fellow-members in this office.
150. Of those who use or refuse to ask the help of others' prayers.
[Use 1] This justifies the commendable and usual practice of the Saints at this day, who when they depart from one another, or write to one another, or being in any distress, are visited by one another, desire the prayers of one another. The thing is good and warrantable: ye that have used it, be not ashamed of it, neither cease to use it still; only as the thing is in itself good, so use it well: not complimentally for custom's sake, but from the heart, and that in regard to the forenamed reasons.
[Use 2] As for those who are ashamed to desire the prayers of others, unworthy they are to partake of the benefit of others' prayers.
And for those who mock and scoff at it in others, what do they but strike the Prophets and Apostles through their loins, whom they scoff at? The time may come when they would be glad of their prayers, whom in their prosperity they mocked, even as Pharaoh was glad of the prayers of Moses and Aaron, Saul of the prayers of Samuel, and Simon Magus of Simon Peter's.
151. That none are too good to seek the help of another's prayer.
But for the better clearing of this point, I will more distinctly declare the persons both who are to desire this duty, and also of whom it is to be desired.
For the first, all of all sorts, none excepted, must desire the prayers of others, not only the younger, meaner, inferior sort, as children, scholars, auditors and the like: but even the best and greatest, and that of such as are much inferior unto them. Note the forenamed examples, which show that Kings, Queens, Prophets, Apostles, desired this kindness: what persons more eminent for place, or more excellent for grace? if it beseemed them, whom may it not beseem?
On the one side, the greatest and best, while here they live are subject to many infirmities, many temptations: and though they may have some excellent gifts above others, yet they want many others, which meaner than they have: besides, they are prone to decay in the graces which they have. On the other side, the prayers of the least and meanest Saint are of force with God: God is no accepter of persons: it is the heart, the honesty, sincerity and ardency of it, which he most respects, and not the greatness and dignity of the person who prays. In this regard therefore, as the foot may be helpful to the head, and as a little mouse may be helpful to a Lion caught and entangled with cords, by gnawing a cord asunder, so may the least Christian be helpful to the greatest by praying for them.
[Use] Let none therefore think themselves so complete and wellfurnished, as they need not the help of others' prayers: or so great, that it should not beseem them to seek this help. God in wisdom has so ordered the body of Christ, that the members thereof should need one another's prayers: and that, both to maintain mutual love among them (for mutual prayers do even knit the souls of the Saints together) and also to suppress arrogance, that one should not scorn and disdain another. If any be otherwise minded, it is to be feared that ambition has blinded their minds.
If the greater are to desire the prayers of the meaner, much more the meaner of greater, as children of parents, people of the Ministers, etc.
§. 152. Of praying to the living only.
For the second, the benefit and kindness of prayer are to be desired from those whom we know may know our desire. These are only the living, who converse among us upon the face of the earth: to these, whether present or absent, we may make known our desire: if present, by words or outward signs: if absent, by letter or message.
To desire the prayers of those who have departed from this world is both in vain and also without warrant.
1. In vain, because we can neither make sign, speak, write, nor send to them: nor can they, without some such means, know the desire of our heart. It is God's property to search the heart.
2. Without warrant, because the whole Scripture affords neither precept, promise nor good example tending to that purpose; had it been needful, unquestionably Christ would have included it in his perfect form of prayer.
§. 153. Of the Papists' arguments for praying to the dead.
Our adversaries make a show of sundry places, but such as make nothing to the purpose, but are wrested clean contrary to the scope of the Holy Ghost. Their great champion, who uses to gather together what has been or may be alleged for the defense of their superstition, idolatry, and heresy, quotes only these distinct places out of the Old Testament: The first is where Jacob says to Joseph, "The Angel which delivered me from all evil, bless the children, etc."
Answer: The Angel there meant is the same with whom Jacob wrestled, which was Christ Jesus, the Angel of the Covenant.
The second is that speech of Eliphaz, "to which of the Saints wilt thou turn."
Answer: 1. Question may be made whether every speech of Eliphaz recorded in that Book be of sufficient authority to justify a point in controversy: The author who alleges this argument does not deny but doubt may be made thereof. 2. The place is meant of Saints living on earth: neither does it imply any prayer to them but speaks of a due consideration of their estate, whether any were like to Job.
The third is the prayer of Moses, "Remember Abraham, Isaac, and Jacob."
Answer: Moses means not any intercession which Abraham, Isaac, and Jacob made unto God for their posterity; but the covenant which God made with them on behalf of their posterity.
Further, he heaps up sundry places both out of the old and out of the New Testament, wherein prayers of the Saints living are desired; and infers that if it be meet and lawful to call upon the Saints while they are upon earth, it must needs be lawful to call upon the same Saints when they reign with Christ.
Answer: 1. There is a difference between desiring Saints to pray for us (which this text, and other like places, warrant) and calling upon Saints (which no place of Scripture warrants), whether they be dead or living.
2. The argument from the living to the dead does not follow: because we have warrant for the one, not for the other; and because we can make known our desires to them, not to these.
Let us go along with God, and use such means of obtaining the blessings he has appointed, and then in faith may we depend upon him and expect his blessing.
Thus much for this general point of requesting the prayers of others.
§. 154. Of praying for Ministers.
Of the persons in general for whom prayer is to be made, we have spoken before. Now we will more distinctly consider the particular person mentioned in this place, for whom prayers are most especially to be made: this is set down under the Apostle's person: "For me," saith he. Saint Paul was, by virtue of his calling, a Minister of the Gospel, even a public Minister unto the whole world, by reason of his Apostleship: yet more particularly in those places where he planted Churches, and where his Ministry was powerful and effectual, he was a peculiar Minister, as himself saith to the Corinthians, "If I be not an Apostle to others, yet doubtless I am to you: for ye are the seal of mine
Apostleship in the Lord." Among other Churches, that at Ephesus, to whom he wrote this Epistle, was planted by him: he was the spiritual father of that people, and a special Minister unto them. As a Minister of the Gospel (yea and as their Minister) he requests this duty, to pray for him: and so much is clear by that which he would have them pray for in his behalf, namely, utterance, and liberty to preach the Gospel.
From this particular, I may raise this general doctrine.
People are especially to be mindful of their Ministers in their prayers to God. As Paul and other Ministers have desired this of their people: so we read that when Peter was in prison, earnest prayer was made of the Church for him: and when Paul and Silas went forth to preach, they were commended of the brethren to the grace of God; namely, by prayer. This did Christ give in charge, saying, "Pray the Lord of the harvest that he would send forth labourers into his harvest."
§. 155. Of motives to pray for Ministers.
Weighty motives there be to press this duty for Ministers especially.
1. Of all callings, the Minister's is the most excellent, necessary, and profitable: for it respects the soul (for which Ministers watch), yea, the spiritual, heavenly, and eternal good of body and soul.
2. It is of all the most difficult: whereupon the Apostle with great emphasis saith; "Who is sufficient for these things?"
Difficult it is in two respects.
1. Of the work itself.
2. Of the persons who are deputed to that work.
The function of a Minister is to quicken such as are dead in sin: to raise up and restore such as have fallen back again; to comfort those that are troubled in conscience; to strengthen the weak; to encourage the faint-hearted; to confound the obstinate; to stand against all adverse power; together with many other like things, all which are above human strain, more than flesh and blood can do: yet the persons to whose ministry these great works are deputed, are flesh and blood, sons of men; Men subject to the like common passions that all other men are, in consideration whereof, many being called to this function, have sought to decline it, as Moses, Jeremiah, Jonah, and others; and Elisha, when he was to succeed Elijah, desired that the spirit of Elijah might be doubled upon him.
3. Of all sorts of men, faithful Ministers are most opposed by Satan and his instruments: so soon as Christ was publicly set apart to perform his ministerial function, Satan set upon him in the wilderness; and ever after the Scribes, Pharisees, Sadducees, Herodians, and other limbs of the Devil, persecuted him from time to time. When Joshua stood before the Angel of the Lord to receive his commission, Satan stood at his right hand to resist him. When the Apostles were to be sent forth to preach, then Satan desired to winnow them as wheat. The history of the Acts of the Apostles, showeth what storms have continually been raised against the Apostles, while they were diligently occupied in their ministerial function: one trouble came upon the neck of another, as wave upon wave. Other histories testify as much of other Ministers: our times are not without too evident demonstrations of this point. As Christ while he lived a private life, so others live quietly in comparison of the following times, but when they begin faithfully to exercise their ministry, then arise the storms: for Satan well knoweth that if the shepherd be smitten, the sheep will soon be scattered; therefore he useth the King of Aram's policy: he bendeth all his forces against the Captains of the Lord's army.
4. Their failing in their duty is most dangerous. If they perish, many perish with them. For they are like the Admiral ship which carrieth the lantern, whereby the whole fleet is guided: if in a stormy and dark night that sink, whither will the rest of the navy? When Peter stepped out of the way, many Jews, and Barnabas also went astray with them. That very Apostle prophesying of false teachers that should bring in damnable heresy, saith, "Many shall follow their damnable ways." How did Arius in his time seduce the greatest part of Christendom? Never were there any
Ministers corrupt in life, or doctrine, but many were drawn into perdition with them.
Are not now prayers, hearty and earnest prayers to be made for Ministers especially. Oh, pray that the Lord would send forth faithful Labourers: and pray for a blessing on them which are sent forth. Do this in public, do it in private; let us your Ministers never be forgotten. We well know the power of faithful prayer, and the need we have thereof. You know the benefit of faithful preaching, and the need you have thereof. We to our poor power are mindful of you. Our mouth is opened unto you; our heart is enlarged: Now for recompense in the same, be ye also enlarged. You reap the fruit and benefit of that blessing which God bestoweth on our labours.
Hitherto of the person who is to be prayed for.
§. 156. Of the things which are to be prayed for in behalf of Ministers.
It remains to show both what is to be prayed for in behalf of Ministers, and why.
That which is to be prayed for is, in one word, Utterance: which is amplified, first by the manner; secondly, by the end.
The manner is declared in two branches. First, Opening the mouth: Secondly, Liberty of speech.
The end is to make known the mystery of the Gospel.
The reasons why the Apostle would have those things prayed for in his behalf are two: One taken from his Office: he was an Ambassador for the Gospel. The other from his present condition: he was in bonds. Hereupon he repeats again the thing to be prayed for (in these words, "That therein I may speak boldly") and the manner (in these) as I ought to speak.
§. 157. Of Ministers' inability in themselves.
All the things which are here set down, the Apostle desires to be given unto him, because he well knew he had them not of himself: Here then, first note, Ministers have no ability to perform their Ministerial function, except it be given them. For we are not sufficient of ourselves to think anything as of ourselves. Our sufficiency is of God, who has made us able Ministers. Note what Christ says to his Apostles; "Without me ye can do nothing." Great were the pains which Saint Paul took in the execution of his Ministry: He laboured more abundantly than all the rest: whereby is manifested that he had a great ability thereunto, yet he says; "It is not I, but the grace of God which is with me." In this respect he says more indefinitely of all Ministers, "That neither he which planteth is anything, nor he which watereth."
I showed before that the work of the Ministry is a divine work, and that Ministers are but men. Now what is man to that which is divine?
Is not this a strong motive to incite all to pray for their Ministers? Without God's assistance and blessing, they are nothing. Yet through God, they are mighty.
[Use 2] Let not such as have some ability hereunto be insolent therein; no, though they have gifts eminent above others: For who makes thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it? Let such as are insolent take heed that God take not away their ability from them. God has so dealt with many.
§. 158. Of praying for ability in Ministers.
All the particulars here set down for which the Apostle would have the Ephesians pray in his behalf may be drawn to these two heads: Ability and liberty to exercise his ministry. Hence arises a double instruction: one for Ministers, the other for People.
That which Ministers ought most of all to seek for is that they may well perform the work of their Ministry.
This also is what people ought to beg of God for their Ministers.
Observe the several places wherein the Apostles desire people to pray for them, and you shall find this to be the matter of their requests. When the Apostles were assembled to pray together, thus they prayed, "O Lord grant unto thy servants that with all boldness they may speak thy Word."
For Ministers, their Ministerial function is that particular work which God hath appointed to them, their proper Talent whereof they are to give a particular account unto the great shepherd of the sheep: and the means whereby they may best manifest their love to Christ.
For People, the Office of Ministers was appointed to gather them together, till they all meet in the unity of faith, and knowledge of the Son of God, unto a perfect man. In a word, Ministers by well performing their ministerial function do most good both to themselves and their people. Mark what Saint Paul saith to Timothy, "In doing this, thou shalt both save thyself, and them that hear thee."
How contrary are the desires of many Ministers to Paul's? [Use
1] If God should appear to them as he did to Solomon, and say, "Ask what I shall give thee," I am afraid that too few would desire ability to do their work, but rather some great livings; others, places of dignity: others, applause and praise of people, with the like. For these are the things which men hunt after.
But are people otherwise minded? do they desire that their Ministers should be able, faithful, and painful? Surely very few in comparison of the multitude, who rather desire such as are quiet men, content with anything, friendly, and familiar with them, not inquisitive into them, nor examining what knowledge, faith, repentance, and such like graces they have: not busy in prying into their faults, but rather winking at them; suffering everyone to follow their own delights, with the like, which are profitable neither to people nor Minister For by such remissness and negligence, People die in their iniquity, and their blood shall be required at the Ministers hand.
[Use 2] Let such as respect God's glory, the edification of his Church, or salvation of their own souls, here learn what to pray for in their Ministers behalf: and if they have Ministers endowed with such gifts, bless God for them. For what we are to pray for, we must also be thankful for, when it is bestowed; as the Apostle implies, saying, "Labor by prayer for us, that for the gift bestowed upon us for many, thanks may be given by many persons for us." Yea, let them most esteem, and account of such
Ministers, "Having them in singular love for their works sake."
Not like the common sort, who best esteem good fellows and boon companions (as they speak;) such were those Israelites of whom the Prophet thus speaks; "If a man prophesy of wine, and strong drink, he shall even be the Prophet of this people."
159. Of Utterance, what is here meant thereby.
Now we come more distinctly to handle the particular points here laid down.
The first is, utterance.
The word translated utterance usually signifies speech. It is taken either passively for that which is spoken and uttered, or actively for the very uttering of that which is conceived. In the former respect, speech and utterance are given when God ministers unto his servants matter to speak: according to that which Christ says to his Disciples, "It shall be given you what you shall speak." In the latter respect, it has reference both to the speaker's inability (and so implies an ability and faculty to utter that which he is to speak) and also to the opposition which by others is made against him (and so it signifies leave and liberty to speak). I take the middlemost of these significations to be especially meant, which is an ability and faculty to utter that which is to be spoken, yet so as the other two may not simply be excluded: for fit matter to be uttered, and a good faculty to utter it may not be severed; abundance of good matter without ability to utter it is without profit, it cannot edify another. Ability to speak well without good and sound matter is mere vanity: it can but tickle the ear. Again, if a Minister has both these and wants liberty, his knowledge and gift of utterance are but as candles put under bushels.
160. Of a Minister's ability to utter what he conceives.
Here then I collect that,
It is needful for a Minister to have matter worthy to be uttered, so also a faculty well to utter it. He must be apt to teach. It should seem that Moses felt the want of this when he said, "I am not eloquent, but slow of speech, and of a slow tongue." And Jeremiah when he said, "I cannot speak." Therefore the Lord gave them utterance.
The matter which a Minister conceives is only profitable to himself, the utterance of it is that which profits others: for faith comes by hearing.
Little regard have they for the good of God's Church, who spend all their days in the University, or in some such like place of learning, to gather more and more knowledge and understanding of divinity, but never exercise themselves in utterance: never pray, nor use any means to attain thereto: no, though they be admitted Ministers, inducted into livings, and have taken upon them the cure of souls. Though they may know much, yet their people are not edified thereby.
But what may we say of such as want both knowledge and speech? Such as the Prophet complains of, saying, "Their watchmen are blind, they are dumb dogs, they cannot bark; they lie and sleep, etc." These are the very bane of our Church, and the dishonour thereof; they take up the places of better than themselves: they take the fleece of the flock, but feed it not; they drive away many from our Churches, and offend more that tarry in it: good they do to none, but much hurt, and heavy is that account which another day they are to make unto the Lord of the Harvest; it had been better both for the Church, and also for themselves that they had been made carters, than Ministers of the Word.
§. 161. Of Paul's Gift of Utterance.
To return to our Apostle, did he not have the gift of utterance? If he did, why did he make this request? Do men pray for what they already possess?
Answer: No doubt he had an excellent and admirable utterance: for when they preached at Lystra, the Gentiles called him
Mercurius, whom they accounted the God of eloquence. The many Sermons of his and Orations, and apologies, which are recorded in the Acts, are evident demonstrations of his elegant and powerful utterance, as also of his boldness and freedom of speech.
Object: He himself confesses that he was rude in speech.
Answer: That was said not simply, but partly by way of supposition (as if he had said, many may, and do take me to be rude in speech; well, grant it to be so, yet none can imagine that I am so in knowledge) and partly by way of comparison, in regard of the foolish, vain, rhetorical flourish, and show of eloquence, which other false Teachers, and many heathen
Orators made (as if he had said; In regard of that curious verbal eloquence which many use, I deny not but I am rude in speech).
In this respect he plainly says, That he came not with excellency of speech: and that his preaching was not with enticing words.
But for good and true utterance, none went beyond him. Did he lack utterance when he made Felix and Drusilla tremble as he reasoned of righteousness and temperance, and of the judgment to come? Or when he caused King Agrippa to break out in the midst of his speech, and say, "Almost thou persuadest me to become a Christian."
§. 162. Of Praying for Gifts Bestowed.
Yet he desired that utterance should be prayed for in his behalf, not without good reason: for well he knew, that
1. That which he had was not so perfect, but it might be bettered.
2. God could take it away whenever it pleased him.
3. He could no longer use it, than God continued to enable him.
4. No blessing could be expected by it, unless God made it powerful.
From the practice of the Apostle, and from these weighty reasons thereof I gather, Such gifts as God has once bestowed are still to be prayed for.
Compare the eighth and seventeenth verses of the first Chapter of this Epistle together, and you shall find how the Apostle says, that God has been abundant toward them in all wisdom, and yet prays God to give them the Spirit of wisdom. Compare the 3rd and 9th verses of Colossians 1, and you may gather as much.
[Use 1] Have not those who are best furnished need to pray themselves, and have the help of others' prayers? Suppose they should be destitute of no needful gift, yet we see prayer is needful for the gifts we have.
[Use 2] They are too insolent who, having received some gifts, trust to themselves, and look not to God who gave them. Thus many venturing to swim alone, are drowned. Many that have good gifts, perish themselves, and are a cause that others perish with them. For some fall into gross heresies, some into a vain kind of affectation, some forget that which once they had; some grow very sots and dolts. By these, and many other ways, does God justly punish the pride of Ministers.
§. 163. Of Opening the Mouth.
The next point concerns the manner of utterance: the first branch whereof is opening the mouth; the second boldness, which according to the original may thus be set down; Pray for me that utterance may be given me in opening my mouth boldly to publish, etc. Or thus, With opening my mouth in boldness.
This opening of the mouth is not to be taken as a mere pleonasm or redundancy of speech (as when we say, I saw with mine eyes opened, or heard with mine ears), but as a special emphasis, implying a plain, distinct, audible delivery, and that according to the literal meaning of the phrase. This phrase is sometimes taken figuratively for a free and bold delivery of a man's mind, but is more plainly expressed in the next, again for freedom and liberty to speak, but that is set down in the next verse.
Wherefore I take it in the literal sense, opposed to an evil unbeseeming shamefastness, which makes men speak whisperingly between the teeth and lips, as if they were loath to be heard.
§. 164. Of Delivering the Word Distinctly and Audibly.
From the meaning of this phrase I gather that, Ministers ought to utter the Word distinctly and audibly, so it may be heard and understood. The Prophets were commanded to cry, yea to cry aloud, and lift up their voice: to cry in the ears of the people. Thus did Wisdom, She cried without, and uttered her voice in the streets.
This manifests a holy zeal in Ministers, and shows that they are not ashamed of their function, but desirous of the good of the people. In this respect does the Apostle use this phrase, where he says, "O Corinthians, our mouth is open unto you." Besides, by this manner of delivering the Word, the ear is more pierced, and the heart more affected.
[Use] Here then may such parents justly be censured, as having children whose speech is so weak, it cannot be heard of many, or so stuttering, it cannot be understood, yet train them up to be Preachers. Under which censure come they also, who having such speech, do notwithstanding thrust themselves into the Ministry; and not so only, but also affect and seek to preach in spacious and populous places: it cannot be, but that many who come to hear, must needs be deprived of the benefit of their preaching. The voice is an especial thing to be respected, in such as are set apart unto the Ministry. If one that cannot be heard, or understood, should come upon a stage, he would be hissed off again: why then should such come into a Pulpit? Is it not more requisite that a Preacher's voice should be heard, and understood, than a stage-player's voice?
As for those to whom God has given ability to open their mouths, who can speak audibly and distinctly, so all that are present might hear and understand them, yet through a misconceived shamefastness, or (I know not what) fear of straining their voices, and spending their tongues, speak so softly and whisperingly as few can hear them (to say the least) they show little desire of edifying God's people, preferring their own ease to others good: yea they make themselves guilty of the loss of that benefit, which they that cannot hear them might otherwise have received. I will not deny but that men may, and many do fall into another extreme of needless clamourousness, and without cause spend themselves by opening their mouths wider, and lifting up their voices higher, than either the number of people present, or the necessity of the matter delivered, requires: for they will utter in small assemblies every sentence and word, yea even the quotation of places with the highest strain of their voice that they can. As in other things, so in this also, a good mean and moderation, guided with judgment and discretion, is to be used.
Then especially is the mouth to be opened, when matters of more than usual note and need are delivered. Most of all when open, notorious, scandalous sins wherein men live and lie, and whereof they are loath to hear, are reproved. "Lift up thy voice like a trumpet, and show my people their transgressions," saith
God. But the practice hereof I leave to the discretion of each wise dispenser of God's secrets, according as their several abilities and occasions shall require.
§. 165. Of a Minister's Boldness in Preaching.
The second branch concerning the manner of utterance is boldness, opposed to an evil unbeseeming fearfulness. This implies a holy courage and liberty which a Minister takes unto himself, having respect to his Master that sent him, and the office deputed unto him, and not to the persons of men, with whose contradictions and oppositions he is not daunted.
The notation of the original word implies as much: and it shows that the boldness here meant is a gift whereby a man dares freely open his whole mind and utter anything.
Boldness, courage, and freedom of speech are needful for a Minister in the execution of his Ministry. Often did God stir up his Prophets hereto, as when he said to Jeremiah, "Arise, speak unto them all that I command thee: be not afraid of their faces," and to Ezekiel, "Thou son of man fear them not, neither be afraid of their words," etc. Christ manifested great boldness in his Ministry, for he taught as one having authority, so as his hearers were astonished: this boldness made him so freely rebuke the Scribes and Pharisees and discover both the errors of their doctrine and the corruptions of their life: yea, and thunder out many woes against them. Such was the boldness of his forerunner John the Baptist, as he was said to come in the spirit and power of Elijah. Great boldness did Peter and John show forth, and the rest of the Apostles.
Many people are impudent, stiff-necked, fierce, and violent, and will soon quail a Minister if he be not of a bold spirit. This reason God himself renders to his Prophets, to make them the bolder. We see by common experience how everyone will trample on him that is timorous and faint-hearted. Soon will people perceive whether their Ministers be timorous or not: if they be, they will surely tread on them. But if Ministers be bold, men of courage, and freely declare their message, they will daunt the stoutest hearts. For God's word has a powerful work in it, if it be delivered with power and courage. The Prophets and Apostles dismayed their proudest enemies.
§. 166. Of the Things Wherein Boldness is to be Shown.
For the better application of this point, observe how and wherein this boldness is to be manifested.
1. By an equal and impartial preaching of the Word, without respect of persons: Christ spared none: not Rulers, Priests, Lawyers, nor any other sort: but told all of them their duty.
2. By a declaration of the whole truth of God, as occasion requires, concealing no part thereof for any by respects of favour, fear, reward, danger, or the like. Herein did the Apostle show his boldness, for he says to the Elders of Ephesus, "I have not shunned to declare unto you all the council of God."
3. By a grave, plain, free delivery of God's word, without affectation of popular applause: seeking more to approve oneself to him of whom he is sent, than to please them to whom he is sent. With great emphasis does the Apostle set forth his boldness in this respect, saying, "Do I now persuade men or God? or do I seek to please men?" That is, I am far from seeking to please men.
4. By reproving sin, and that with authority, so as transgressors may be brought to shame (if it be possible) and made to tremble. Thus did the Baptist reprove Herod, and Christ the Pharisees.
5. By despising all shame, fear, reproach, and disgrace, which by profane and wicked persons shall be brought upon us, for performing our calling as we ought: it is expressly said of Christ, "He despised the shame:" and the Apostle says of himself, "I am not ashamed of the Gospel of Christ," and exhorts Timothy not to be ashamed of the testimony of our Lord: God commands his Prophets not to fear.
§. 167. Of Joining Courage and Wisdom Together.
In these, and such respects, this gift (a most needful gift) is to be prayed for, and Ministers must labour in these respects to show their holy boldness. Let us therefore rouse up our dull spirits and cast off the cloaks of fear and shame; that in truth we may say, as the Apostle did of himself and his fellow-labourers: "We use great boldness of speech," provided that it be guided with wisdom: wisdom and courage must be joined to each other.
Wisdom, that unnecessarily, without the limits of our calling, as busy-bodies, we thrust not ourselves into such dangers, as we can have no comfort in bearing: in which respect says Saint
Peter, "Let none suffer as a busy-body in other men's matters."
Courage, that we shrink not from that duty whereunto God has called us, to avoid imminent danger: lest by seeking to prevent man's rage, we pull upon our heads God's wrath. God is able to deliver us from the rage of all men: but all the world cannot shelter us from the wrath of God.
§. 168. Of Ministers Seeking to Edify the Church.
The end why the Apostle desires the forenamed gifts is in the last words of this verse, "To make known the mystery of the Gospel." Every word almost affords a forcible reason to urge them to pray for those gifts in his behalf.
1. To make known (so as they shall thereby attain to knowledge.)
2. The mystery (a thing that is not easily known)
3. Of the Gospel (the best thing that can be learned.)
In general, we may note that the end which the Apostle aimed at, in desiring utterance, was for the edification of others: for to make a thing known is to instruct and edify others. Here observe, That which Ministers aim at in fitting themselves to the Ministry, must be the edification of the Church: they may and must desire and seek the best gifts: yea, they may seek to excel, but to the edifying of the Church: expressly the Apostle charges, that all things be done to edifying.
For this end Christ ordained Ministers, even for the edifying of the body of Christ.
[Use] Let them consider this, whose end is only their maintenance: who study hard, and read much, and preach often, and all for their own profit and preferment, as is evident by their manner of preaching, which is as plausible as they can frame it to the liking of those whom they seek to please, and by whom they hope to attain unto their ends: whereunto when they have once attained, they can bid adieu to all pains; and say, it belongs to them which follow them, to take the pains which they have done. But let those, who seek to approve themselves to the highest Master, follow this Apostle, Who sought not his own profit, but the profit of many, that they might be saved. Herein he followed Christ, who pleased not himself.
§. 169. Of Making Known What We Know.
More particularly in this end, we may note:
1. The action (to make known.)
2. The object (the Gospel.)
3. A quality thereof (the mystery.)
The first shows that it is the duty of a Minister to make known what he himself knows. In the fourth verse of the third Chapter of this Epistle, the Apostle implies that he had great understanding in the mystery of Christ (which is the mystery of the Gospel here spoken of.) Here we see that his desire is to make it known. Thus much he affirms of himself, saying, "When it pleased God to reveal his Son in me, immediately I went to Arabia, namely, to preach Christ." And Christ of himself, saying, "All things that I have heard of my Father, have I made known to you." As Christ put this in practice himself, so also he commanded it to his Disciples, saying, "What I tell you in darkness, that speak ye in the light: and what ye hear in the ear, that preach ye upon the housetops." And Saint Paul to Timothy, saying, "What things thou hast heard of me, the same deliver to faithful men, which shall be able to teach others also."
All the understanding of the Gospel, which God gives to his Ministers, is a talent given them to occupy and employ: by making known what they know, they improve their talent, they approve themselves to their Master, they profit their brethren.
[Use] Take heed, O Ministers, that ye be not like covetous worldlings, who are ever gathering, but never spend: though ye have never so much learning, if ye make it not known, it is but as the talent hidden in the ground: now remember the censure that was given of him, who hid his talent (he was counted an unprofitable servant) and the sentence which passed against him, which was this, "Cast him into utter darkness," etc. Let us not through negligence conceal our knowledge, like that servant; nor through envy think much others should partake thereof, like
Joshua; but rather be of Moses and Paul's mind, who were willing all should know as much as themselves.
§. 170. Of Preaching the Gospel.
The second point shows that the Gospel is the proper object of preaching.
What the Gospel is, I showed before: for further proof of the Doctrine, note the commission which Christ gave to his Apostles when he sent them out to preach, "Go and preach the Gospel": in this respect are the feet of Preachers said to be beautiful, because they preach the Gospel.
The end of preaching is the salvation of men's souls: for it pleased God by preaching to save those that believe. But the Gospel is the power of God unto salvation: if the Gospel then be not the object of preaching, preaching must needs fail of the main and principal end.
Object. The Law also is to be preached.
Answ. It is so, but as a preparative unto the Gospel; in which respect, very fitly says the Apostle of the Law, that it was our School-master to bring us unto Christ: thus is the Law preached for the Gospel's sake; so as it remains firm, that the Gospel is the proper and principal object of preaching.
[Use] Let our studies and meditations be exercised in it, so as ourselves may first learn it, know it, believe it, obey it: thus shall we better instruct others therein, and make it known unto them.
That which was before delivered of the excellency and benefit of the Gospel makes much to the urging and pressing of this point.
§. 171. Of the Mystery of the Gospel.
The third point evidently declares that the Gospel is a mystery: very often is this title and attribute used: in other places, it is called The mystery of God: the mystery of Christ: the mystery of the will of God: the mystery of the Kingdom of God: the mystery of faith: the mystery of godliness.
For God is the Author, Christ the matter of it: it declares the will of God, and directs man unto the kingdom of God. Faith believes it: and godliness issues from it: so as all these mysteries are but one and the same: even the Gospel here spoken: which is fitly called a mystery: for a mystery is a divine secret.
Now the Gospel is a secret: for none of the Princes of this world knew it: it contains the things which the eye has not seen, nor the ear heard, neither came into man's heart.
It is also a Divine secret: for first, it could not be known, but by divine revelation: the Apostle expressly says that God by revelation showed this mystery unto him, and that it was opened unto the sons of men by the Spirit, and thus came it to be made known by the Church unto principalities and powers in heavenly places: so as it was above the conceit, not of men only, but also of Angels.
2. Being opened, it seemed incredible unto all, whose hearts the Spirit of revelation did not persuade of the truth thereof: therefore, the Apostle prays for the Ephesians that God would give them the Spirit of revelation in the knowledge of Christ, that the eyes of their understanding might be lightened, etc.
In a word, of all other things, it is the most abstruse: no human invention is like it: none of the Liberal Arts and Sciences comparable to it in profundity. The Law is not such a mystery as the Gospel, for the Law was ingrained in man's heart: and man still by nature retains some glimpse and sparkles thereof: for the Apostle says that the Gentiles do by nature the things contained in the Law, and show the work of the Law written in their hearts.
But the Gospel was never written in man's nature: it was extraordinarily revealed, and is above nature: wherefore the Apostle does not content himself to call it a mystery but also terms it a great mystery: intimating thereby, that it is a mystery both of great weight and moment (the knowledge of nothing else can be more excellent, necessary, and profitable) and also of other things most abstruse, admirable and incredible: so as it is without controversy a great mystery: a most certain, sure, infallible, undeniable truth.
§. 172. Of Searching into the Depth of the Gospel.
The Gospel being a mystery, such a mystery as we have heard, it is not lightly, and slightly to be passed over: it requires our best study and meditation, and it is worth the best pains that we can take: men naturally are desirous to have knowledge of deep and profound matters: this makes some scholars spend much time, and take great pains in reading the School-men, because they account them profound Authors, in regard to the many deep questions which they discuss: others in studying Astrology, Astronomy, Geometry, and other parts of Mathematics, because they are accounted deep Sciences, above the common conceit and capacity of ordinary men: there is no mystery in any Science which men hear of, but they are very inquisitive into it, and desirous to know it. Lo here is a mystery of mysteries, wherein our happiness consists: so as the knowledge thereof cannot but be most needful and behoveful. Use we therefore all the means that possibly we can to understand it, and to all other means add faithful and earnest prayer to God, to give us the spirit of illumination, that so we may the better conceive it. In studying it, let us not measure it by the last of our own capacity: for it is a mystery above our capacity: they who know it best, know it but in part: when it is opened as clearly as can be by man's tongue, it still remains to be a mystery. Faith therefore in this respect, must be placed above our reason, and we must believe more than we can conceive: herein has faith a pre-eminence above reason, that it is of an infinite capacity: for whatever God reveals, faith believes, though reason cannot fathom the depth of it.
If in the mystery of the Gospel we should believe no more than by our reason we can discern the reason of, we should believe little or nothing. Let us therefore have recourse to God's word, where this mystery is revealed, and pray to God by his Spirit to reveal it unto us.
§. 173. Of the means of understanding the mystery of the Gospel.
They who have attained to the greatest understanding of this mystery that can be, ought not to be arrogant, and boast thereof; as if they were of a greater capacity, deeper understanding, sharper wit than others. For nothing in man is available to find out this mystery. They ought rather to be thankful unto God, who hath vouchsafed such knowledge unto them, and everyone, say as Christ did unto God, "I give thee thanks, O Father, Lord of heaven and earth, because thou hast opened these things unto babes." For that which Christ said to Peter, may be applied to all that have any sound knowledge of the mystery of the Gospel, "Flesh and blood hath not revealed it, but our Father which is in heaven."
§. 174. Of the cause of errors about the Gospel.
Let not any be offended that so many in all ages have grossly erred, and broached diverse heresies about the Gospel, as
Arians, Aetians, Ennomians, Eutichians, Mercionites,
Manichees, Nestorians, Papists, Anabaptists, Familists, and many others. For the Gospel being a mystery, it is no marvel that many who have searched into it by their own wit, have erred therein. Their errors have not risen from any uncertainty and variableness in the Gospel, but from the shallowness of their own conceit. God in just judgment hath not vouchsafed to open the eyes of their understanding, but rather (as Christ said) "Hath hid these things from the wise and men of understanding" and also suffered the God of this world to blind their eyes, that the light of the glorious Gospel of Christ should not shine unto them.
175. Of man's preferring other mysteries before the Gospel.
Very preposterous is the conceit which many have of God's word, wherein this mystery is revealed. They account it a plain easy book, wherein no great depth of learning is contained. And thereupon prefer other books as more profound, to it. The Jews had their Talmuds, and Cabalistic, in which they thought much more deep matter was contained, than in the holy Scripture. The Turks have their Alcharon, in comparison whereof, they lightly and basely esteem the Scriptures. In like account do Papists hold many of their unwritten traditions, Decrees of Councils, Edicts of Popes, all which they equal, if not prefer unto the Scriptures.
Anabaptists also, Familists, and such like Enthusiasts, say that the Scripture is but as milk for young novices, but the revelations which they receive (as they pretend) from God, are strong meat. I would this mean and base esteem of holy
Scripture remained only among such Infidels and Heretics, as are Jews, Turks, Papists, Familists, etc. But too true it is that it hath too great place in the opinions of many both scholars and others. Some who prefer the study and learning of Postillers and quaint writers, before the wisdom of God contained in his written word. Thus great mysteries are of many accounted slight matters, and mere toys are accounted mysteries. "The things of the spirit of God are foolishness to man." Let us take notice of this egregious point of folly ("For the wisdom of this world is foolishness with God") and know that no learning can be like the learning contained in the holy Scripture, which declareth the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory.
"For which I am an Ambassador in bonds, that therein I may speak boldly, as I ought to speak." - Eph. 6:20.
§. 176. Of well discharging a man's office.
The reasons which the Apostle uses to enforce his request now follow. The first is taken from his office; he was an Ambassador of the Gospel, or for the Gospel, namely to declare and make known the Gospel. This his office shows that he was, after an especial manner, deputed and appointed by God to preach the Gospel. This charge being laid upon him, it was very needful that he should have utterance with open mouth boldly to make known the mystery of the Gospel: and because it was so needful, he craves the help of their prayers to obtain as much. From the force of this first reason, I collect.
That charge which God is pleased to commit to anyone's charge ought to make him careful in seeking and using all good means whereby he may be enabled well to discharge it. Thus God, having made Solomon a King, he was moved thereby above all other things to desire an understanding heart to judge God's people. To which purpose tends that prayer of David, "Give thy judgments to the King, O God, and thy righteousness to the King's son." But more particularly to this purpose tends that practice of the Church, in fasting, praying, and laying hands on Paul and Barnabas, when God had commanded that they should be separate for the work whereunto he had called them. For why did they then fast and pray, but that those Apostles might be enabled to do that work whereunto God had set them apart? To this end, the Apostle exhorts the Elders at Ephesus to take heed of all the flock. Why? Because the Holy Ghost had made them overseers thereof: and Archippus to take heed to the Ministry which he had received in the Lord: and Timothy to keep that which was committed to him.
God will require a particular account of that particular function which he appoints to any man: of a King, he will require an account of his kingly office; of a Prophet, the discharge of a Prophet's office, and so of the rest: witness that particular reckoning which was made with them that received several talents.
Wherefore let us everyone have an eye to that office and function whereunto we are deputed: and withal observe what is most appertaining thereto, what whereby we may be best fitted thereunto, and best enabled to perform it acceptably to God, and profitably to others: those things let us labour after, and pray for: and in those things let us exercise ourselves. In particular for Ministers, let our calling be always in our minds, remembering that we are God's Stewards, Dispensers of the mysteries of God, Ministers of Christ, God's labourers, Planters, Waterers, Builders, Bishops, Pastors, Watchmen, etc. That the consideration hereof may make us well note what belongeth to the discharge of those functions, what knowledge, what pains, what study, what utterance, what boldness, and the like gifts are needful thereunto, that accordingly we may seek by our own and others' prayers, and by all other good means how to be enabled well to perform our functions. Which that we may the better do, let us distinctly consider the nature of a Minister's function, set forth under the title of an Ambassador.
§. 177. Of Ambassadors of the Word.
An Ambassador is a special messenger sent after an honourable manner from some great personage: for mean men do not use to send Ambassadors. If it be demanded who he was that sent S.
Paul on his Ambassage, himself makes answer in another place saying, "We are Ambassadors for Christ." Christ, the great Lord and king of heaven and earth, was his Master, and sent him: in which respect he often styles himself the Apostle of Jesus Christ.
Quest. Was S. Paul the only Ambassador of Christ?
Answ. No, verily: for expressly he says in the plural number, "we are Ambassadors," which phrase he does not use as earthly
Kings or others in great place do, for dignity's sake, saying, "we
Leo," or "we Gregory command this or that": for when he speaks of himself alone and expresses his own proper name, he uses the singular number, as "I Paul say," "I Paul the prisoner," "I Paul have written," etc.
But when he uses the plural number, he speaks of others also, whom he ranks in one and the same order with himself, and makes equal to himself.
Quest. Who were those others? Any besides the Apostles?
Answ. The Apostles were especially, after a peculiar manner, the Ambassadors of Christ: for they had their commission immediately from Christ, by Christ's own voice and word were they sent forth: and in this respect, the title of Apostle (which in effect signifies the same thing that Ambassador does, namely, Sent) was appropriated to them: yet we may not think that they were the only Ambassadors of Christ, for then after their departure Christ should have had no Ambassadors on earth, none who in his name and stead should offer reconciliation unto the world, and preach the glad tidings of salvation: certainly
Christ still continued to love his Church as well as ever he did, and is still as careful to provide all things needful for it as ever he was: he cannot cast off the care of it. What therefore he did immediately after his ascension by Apostles, doubtless he continued to do by other Ministers: for when he ascended up on high, he gave not only Apostles, Prophets, and Evangelists, who were extraordinary Ministers to continue but a while till his Gospel was spread all abroad among the Gentiles, but also
Pastors and Teachers, who were by succession one after another to continue till his glorious coming unto judgment: and these also are his Ambassadors: so as this title appertains to all
Ministers of the Word, and all are comprised under that speech of the Apostle, "we are Ambassadors for Christ," which is further evident by this title Angel (which signifies a messenger) given to ordinary Ministers.
§. 178. Of the dignity of the Ministry.
This metaphor and title, Ambassador, being applied to the Ministerial function, set forth these three things.
1. The dignity of the Ministry.
2. The duties of Ministers.
3. The mercy of God in ordaining them to their function.
The dignity of a Minister's function, in a spiritual respect, is so great that no calling in the world can be comparable to it.
The dignity of an Ambassador's place is greater or less according to the excellency of his Master who sends him. An Emperor's
Ambassador is preferred before a King's, a King's before a Duke's, and so on.
Now, Ministers being appointed by Christ, sent by him, declaring his will in his name and stead, those who know the excellency of Christ may well understand the excellency of a Minister's calling. Many other titles in Scripture are attributed to Ministers to set forth the dignity of their function, such as Elders, Rulers, Overseers, Fathers, Planters, Builders, Angels, Lights, etc. Many excellent things are spoken of you, O Ministers of the Lord.
§. 179. Of the respect due to Ministers.
Let people hereby learn how to respect Ministers: we see how
Ambassadors of earthly Kings are esteemed and entertained, namely, with all the respect and kindness that may be, even as their Master should be. Thus should Christ's Ministers be accounted of. I would not be understood (so much to speak of outward respect) for our master is heavenly, our calling spiritual, our message spiritual and heavenly: accordingly must the respect be which is given unto us: which is diligently to attend unto our message, willingly to follow our directions, to account our coming welcome, our feet beautiful, in heart to esteem us as God's Angels, yea as Christ himself. For this end men must look not on our persons (for so we are not better than others) but on our Ministry and message (for therein we excel all others) The honour and good which in this respect is done unto us, Christ accounts as done unto himself.
§. 180. Of despising Ministers.
As for those who reproach or disgrace our calling or abuse our persons for our office's sake, they reproach and abuse our Master: for so says our Master, "He that despises you despises me." In this respect God says of the Israelites, they have cast me away because they rejected his Prophets: and again, they have spoiled me because they deprived his Priests of their Tithes. Can such despisers of God's Ministers think they shall escape just vengeance? Kings will not pass by any disgraces and wrongs done unto their Ambassadors unrevenged, if at least they can take revenge. But Christ is able to execute vengeance on all who shall despise him and his, and assuredly he will do so: for he has threatened as much: his Ministers are especially in the rank of those concerning whom he has said, "Touch not mine Anointed, and do my Prophets no harm." Remember the woeful desolation of Jerusalem, and note the cause thereof: She killed the Prophets, and stoned them who were sent unto her.
This Land, and the greater sort of people therein, have in these days highly provoked the Lord by disgracing and abusing his Ambassadors: For we are made as the filth of the world, the offscouring of all things.
181. Of the encouragement of Ministers against their despisers.
But let the world judge as it pleases, according to the corrupt censure thereof; let our eyes be fixed on our Master that sent us, and on our office deputed unto us: let the excellency of the one, and the dignity of the other swallow up all the ignominy which the world can lay upon us, and injury which it can do unto us: therewith we may comfort ourselves against that base esteem which the world hath of us, even for our calling's sake, and against the wrong which in regard of our Ministry it doth unto us. If the dignity of our calling were duly weighed, so many would not shun it, as do; but more would desire it, and labour to fit themselves for it.
182. Of Ministers walking worthy their place.
The duties which are required of Ministers by virtue of their ambassage, committed unto them, are two: one general, the other particular: that respecteth their conversation; this their ministration. The general is, to carry themselves worthy of the dignity and excellency of their place: we see that Ambassadors of earthly kings are very circumspect over their carriage, behaving themselves gravely, soberly, honourably, showing themselves to be men of wisdom, able to discharge so weighty a function, and that in a double respect, namely in regard of their own credit, and of their Master's honour. So ought Ministers of the word to behave themselves as becometh the Ambassadors of the great
Lord of Heaven: all Christians are commanded to walk worthy of the Lord, who hath called them, worthy of the Gospel, whereby they are called, worthy of the vocation whereunto they are called: if all Christians, how much more Ministers whose particular calling hath an eminency above all. To this purpose tendeth that exhortation of Saint Paul to Timothy, "Be thou an example of believers in word, in conversation, etc." Otherwise as they disgrace themselves, and make themselves to be thought unworthy of their place, yea to be despised, so also they dishonour their Master, as Hophni and Phinias did; whereupon
God said, they that despise me shall be despised.
§. 183. Of Ministers' faithfulness.
The particular is to be faithful in delivering their message.
Solomon implieth that an Ambassador ought to be faithful, where he saith, "a faithful Ambassador is health," that is, procured and preserved safely to his master, himself, and those to whom he is sent. Thus was the greatest Ambassador that God ever did, or could send forth, the Apostle and high Priest of our profession Christ Jesus, faithful to him that appointed him: and this testimony God himself gave of his servant Moses, "he is faithful in all mine house": so have all good Ambassadors been: but not to insist on particulars, note what Saint Paul saith of the duty of all Ambassadors whom he termed Stewards, "It is required in Stewards that every one be found faithful."
§. 184. Of holding close to God's message.
This faithfulness consisteth in three especial points.
1. In delivering nothing but what he hath received of his Master, and is agreeable to his will: in this respect Christ said of that which he delivered, "My doctrine is not mine, but his that sent me;" and further proveth that he spake not of himself: So the Apostle, "I have received of the Lord that which I delivered unto you." The Prophets to manifest as much to those unto whom they spake, used to prefix before their messages these and such like prefaces; "The word of the Lord," "The burden of the word of the Lord," "Thus saith the Lord," etc. And that it may appear that this is a duty, God giveth this express charge to his Prophet, "Hear the word at my mouth, and give them warning from me:" and Christ this unto his Apostle, "Teach them to observe all things whatsoever I have commanded you." The Scripture noteth it as a property of false Prophets, to speak the vision of their own heart, and not out of the mouth of the Lord. "I have not spoken unto them, saith the Lord, and yet they prophesied."
§. 185. Of declaring God's whole will.
2. In delivering his whole message, even all that the Lord delivereth unto him. Thus much God commanded to his Prophet, "Speak unto them all that I command thee," and Christ to his Apostles, "Teach them to observe all things whatsoever I have commanded you." Nothing must be concealed for fear or favour. Of this mind was Michaiah, who being desired to speak good to the King, as the other
Prophets had done, answered, "Whatsoever the Lord saith unto me, that will I speak," and Jeremiah; "Whatsoever thing the Lord shall answer you, I will declare unto you: I will keep nothing back."
§. 186. Of the manner of delivering God's Word.
3. In delivering his message as the Word of God. This direction in general is laid down by Saint Peter, who said, "If any man speak, let him speak as the Oracles of God."
That God's Word may thus be delivered, there is required in the dispenser thereof:
1. Gravity opposed to lightness, and vain affectation. A wise
Ambassador will not deliver his message like a stage-player; the respect of him from whom he is sent, the presence of them to whom he is sent, will keep him from lightness and childishness. Can lightness then beseem God's
Ambassadors? God's word is in itself full of gravity, no lightness, no vanity in it. Saint Paul expressly requires gravity in Titus, and not without good reason; for this will breed reverence and due respect to their message in the hearts of their hearers.
2. Authority opposed to fearfulness, and shamefacedness.
God's word hath in it a divine power and an admirable majesty, and therefore must accordingly be delivered. This is it whereunto the Apostle exhorted Titus, saying, "Speak with all authority." We have an excellent pattern hereof in Christ Jesus, who taught with such authority as made his hearers astonished. That thus we may deliver God's Word, we must in the name of our Master, and by that authority which he hath committed unto us, urge and press that which we deliver: this will smite the consciences of our hearers, and make them receive the Word, not as the word of men, but as the Word of God: and thus will it work obedience in them that hear it.
3. Sincerity, opposed to falsifying and adulterating the Word of God, which is to mix it with our own or others' conceits, or to fashion it to man's humour, so as it may most please man. This was the fault which the Apostle discovered in false Teachers, and whereof he cleared himself and his