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 well-
furnished, 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 off-
scouring 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