THE words were spoken of those extraordinary miraculous gifts, which various persons were endow'd with, for the good of the church, in its first and infant state: But it is not my design to consider the text in this view, but as it may, by way of accommodation, be applied to those more common gifts, wherewith the ministers of religion have, all along, been, and are, at present, furnisht, for the use of edification.

The method I propose is this,

I. To take a view of these gifts in their diversity.

II. To consider them as all proceeding from one and the same SPIRIT, though they are thus diverse.

III. To make some inquiry into the reasons of this various distribution of these gifts.

The whole will then be followed with a plain and faithful Application.

I. I am, in the first place, to take a view of the gifts of ministers in their diversity. Says the apostle, there are [Page 6] diversities of gifts. And so great is this diversity, that there are, perhaps, no two ministers, but if you compare their gifts, you will find a manifest difference between them. Some have one gift, others another; some have more gifts, others fewer; some have greater gifts, others smaller: And among those who excel in gifts, some excel in this gift, others in that, none in all; but he that excels most in one gift, is yet excelled by another, in some gift of another kind, as great and valuable.

Some have the gift of applying to men's understandings. They have, in their own minds, a distinct perception of the truths of GOD and religion; and their talent lies, in a readiness to set these truths in a strong and clear light be­fore others. A vein of sound reasoning runs thro' their discourses. Their sermons are well digested, and well con­nected, and, in their general contexture, well adapted to inform the judgment, to open and enlarge the mind; and, in a word, to fill men with the knowledge of GOD's will, in all spiritual wisdom and understanding. Such was the preaching of the great apostle of the Gentiles. He appears to have had an admirable gift in applying to the reason of men for their instruction in righteousness. His writings, to be sure, are all of them in the rational, argumentative stile; calculated, not only to convey truth into the mind, but to do this in a way accommodate to men, by laying before them the proper evidences of it. And his preach­ing was of the same kind. 'Twas an address to men's understandings, in the way of reasoning. Hence the wri­ter of the acts of the apostles, when he would speak of Paul's preaching, expresses himself in that language, ^‖ He REASONED in the synagogue. Agreable whereto is that observable remark, in the preceeding chapter, ^† And Paul, [...] HIS MANNER WAS, went in unto them, and—REASON­ED with them out of the scriptures. There never was a more close, rationale, argumentative speaker than the great St. Paul. It was his MANNER to REASON in his preach­ing. [Page 7] His chief natural talent seems to have lain this way. He had been caught up into the third heavens; and if any man, he who had been so exalted with revelations, might have spoken in raptures of zeal and flame: But his gift lay in addressing rather to the reason, than passions of men; leading them into a clear and comprehensive knowledge of Divine things.

And an excellent gift this is. 'Tis well adjusted to the character of men whom it has pleased God to endow with reason & understanding: Nor is there a gift, the due exer­cise whereof, will more powerfully tend to answer the design of making men wiser and better, which ought al­ways to be the great end of preaching.

Others have the gift of moving the passions. Their voice is strong, yet sweet and pleasant. They have got the art of pronunciaton, can agreably modulate their words: and together with a good elocution, they have a becoming gesture; their action is easy and natural, and their general air graceful. They have the gift of the tongue, the faculty of expressing themselves in so engaging a manner, as to command the attention and affection of their hearers. This seems to have been the gift of the prophet Ezekiel. Hence he is said to have been as a very lovely song of one that hath a pleasant voice, and can play well on an instru­ment ^†: To be sure, this was the gift of young Apollos. He is said in the acts, to have been an eloquent man ^*. i. e. a graceful speaker, a man of an easy flow of words, one that could address to his auditory in a moving manner. It was doubtless owing to this, the engaging way in which he spake of the things of CHRIST, and of the kingdom of CHRIST, that he had so many admirers in the city of Corinth.

And a desirable gift this is. It would not be mispent labour, if ministers took some pains to become possest of it. Not that 'tis possible, after the utmost pains, that all should equally excel here; nature wont allow of it: but [Page 8] there are no preachers, but might attain this gift, in a less or greater degree. And however, in it self considered, it may be a gift less valuable than some others, yet there is no gift more recommending, or that will give what we say, the advantage of coming with more force, upon the passions of our hearers.

And let me add here, 'tis very proper these should be apply'd to. For the human passions are capable of serving many valuable purposes in religion, and may to good ad­vantage be excited and warmed: always provided, that they are kept under the restraints of reason; for otherwise they will soon run wild, and may make those in whom they reign to do so too. Light and heat should always go together; and if there be not some good proportion of the former, it will turn to little account, if there be ever so much of the latter.

Some have the gift of touching the consciences of sinners. They can speak in words of terror, and so speak as to rouse sinners out of their security, and set them a thinking. They have a faculty at weilding the sword of the Spirit; and it is, often, in their hands, like a sharp two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow. This was the talent of John Baptist, the forerunner of our LORD. He came in the spirit and power of Elias. And that was the genius of his ministry, O ye generation of vipers! who hath warned you to flee from the wrath to come? Now also the ax is laid to the root of the trees: and every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. James the son of Zebedee, and John his brother, were possest of the like gift. They were therefore sirnamed by our Sa­viour †, BOANERGES, or SONS OF THUNDER. They had the faculty of thundering out the vengeance of almigh­ty GOD against impenitent Sinners: And they dealt much in this way; it was probably the burden of their preaching.

And this also is a useful gift, if rightly managed. Says the inspired Paul ‖, we persuade men by the terrors of the [Page 9] LORD. And they area proper means of persuasion: To be sure, they are propounded as such in the gospel; and ought, accordingly, to be displayed before sinners. They should be plainly and faithfully told of that wrath of God, which is revealed from heaven against such persons as they are; yea, that they are, in their present state, under actual condemnation by the holy and righteous law of GOD, and in such circumstances, as that 'tis impossible but they should be miserable. And the terrors of GOD ought the rather to be set in array against them, because it is, in this way, ordinarily, that sinners are awakened out of their security, and put upon endeavours to get into a state of safety re­specting another world. It is, being moved with fear, that they commonly begin their flight from the wrath to come. But then, it ought to be considered, that hope is a very powerful spring of humane action as well as fear, and ap­plied to as such, every where in the gospel. Not only is the danger, sinners are in, opened to their view; but the help likewise a merciful GOD has provided for them, in the LORD JESUS CHRIST; and as much care is taken to encourage their hopes as to alarm their fears: And what may be worth our remark, it is by the mixt influence of these passions, that sinners are effectually wrot upon to become true and real christians. Fear without hope tends only to desperation; nor will the sinner ever suitably re­pair to GOD for help, till he is encouraged to hope in his mercy thro' the LORD JESUS CHRIST. Both these principles therefore are to be address'd to; and a great deal of wisdom is necessary to direct us in our application to them, that they may not run People into the extreams of despair on the one hand; nor presumption, on the other; but may jointly operate, in a powerful manner, to bring them to repentance and salvation.

Others have the gift of speaking comfortably to distrest sinners. Their words are meek and mild, full of tender­ness and compassion, and much savouring of that mercy which is the distinguishing glory of the gospel. They have a dexterity in setting before the view of sinners that [Page 10] loving-kindness of GOD in JESUS CHRIST, which has ap­peared towards man. They have a comprehensive know­ledge of that remedy GOD has provided for undone, miserable sinners, and their skill lies in making application of this remedy; which they are able to do, suting the con­solations of GOD to the particular cases of those, whose dis­tresses they are acquainted with. This was the gift of Joses, who was therefore sirnamed by the apostles Barna­bas ^‖, which is, being interpreted, the son of consolation. He was one "eminent for comforting the LORD's Peo­ple, and speaking peace to wounded, troubled consciences. He had an admirable felicity that way". And this was the gift of our blessed SAVIOUR JESUS CHRIST: Not that he had not other gifts; for he was furnisht with every gift befitting a preacher of salvation; but he appears to have distinguished himself in the exercise of this. He could indeed, as there was occasion, speak powerfully to the awakening of sinners; and his preaching was sometimes in this strain; particularly, when he had to do with the scribes and pharisees. And never were the wo [...] of GOD denounced with such awful solemnity, as when he uttered them against these accursed hypocrites, as you may see in the 23d Chapter of Matthew's gospel. But his preaching was more commonly in words of mildness. He rather drew than drove men to himself. That was the spirit of his discourses, "Come unto me all ye that labour and are heavy-laden, and I will give you rest. Him that cometh unto me, I will in no wise cast out. If any man thirst, let him come to me & drink. How often would I have ga­thered you, as a hen gathereth her chickens under her wings, but ye would not. O that thou hadst known, even thou, in this thy day, the things of thy peace, but now are they hid from thine Eyes." Never was there the dis­covery of so much compassion to the souls of men, as in the preaching of the LORD JESUS CHRIST. He spake with love and pity, so as never man spake. The tender­est and weakest conscience might have heard him without [Page 11] fear. He would not have broken the bruised reed, nor quenched the smoaking flax. He was indeed anointed to preach good tidings to the meek, he was sent to bind up the broken-hearted, and to proclaim the acceptable year of the LORD. So it was prophesied of the MESSIAH by the prophet Isaiah ^†. And 'tis remarkable, our blessed SAVI­OUR, while a preacher on earth, took up the book of this prophet, and having read to the people the words of this prophesy, he preached to them, saying, this day is this scripture fulfilled in your ears ^‖.

And there is not, perhaps, a more useful gift than this of being able to speak comfortably to distrest sinners. They need the consolations of GOD; and 'tis a great mercy, there are those among the preachers of CHRIST, who have an aptness to make application of them to their souls. 'Tis true, great care should be taken not to daub with untempered mortar, not to prophesie peace, when GOD has said, there is no peace: And those, who have skill in words of comfort, will be careful in this matter; and while they are so, no preachers are more serviceable; to be sure, none are more like to the GREAT PREACHER of salvation, whose glory is was, to heal the broken in heart, and bind up their wounds.

Thus various are the gifts of ministers. And I may add, their manner, in the exercise of these gifts, is as va­rious as the gifts themselves. Some speak in lofty strains of language, others in a more plain and familiar way; some are close and connected in their discourses, others more loose and unconfin'd; some are flowing in their Style, others short and sententious: Some are all zeal and flame, others more calm and compos'd; some utter themselves in thunder, others in a still and small voice; some are tender-hearted and affectionate, others appear more firm, and without much sensible emotion. But whatever variety there is in the gifts of ministers,

[Page 12]II. It all proceeds, which was the second thing, from one and the same SPIRIT. So speaks the text, there are diversities of gifts, but the same SPIRIT. And in the fol­lowing verses, these gifts are particularly represented in all that variety, in which they appeared in the first days of christianity: Upon which, the apostle makes that ob­servable remark in the 11th. V. But all these worketh that one and the self-same SPIRIT; dividing to every man se­verally as he will. 'Tis true, the gifts here spoken of were supernatural powers, such as advanc'd human nature above it self; enabling the persons endow'd with them to think, and speak, and act, so as it was impossible for any man to do, who was not, as they were, immediately inspired by the HOLY GHOST. But common as well as miraculous gifts come down from him, who is the giver of every good and perfect giving. The self-same SPIRIT endows mini­sters now, that did it in the primitive state of the church▪ The manner in which they are furnisht with gifts may be different; but their gifts are still his; the fruits of [...] favour: He is the great Donor of them, in all their va­riety, whether in themselves, or the measures in which they are possest, or exercis'd.

Most men, indeed, are too ready, when they observe the difference there is in the accomplishments of mini­sters, to overlook the hand of GOD herein, ascribing it to the different advantages they have been favoured with, or the different improvements they have made under the same advantages: And these things, no doubt, have their operation, in the place of means, in order to this diversity of endowments; but the Divine SPIRIT has, notwith­standing, the chief influence in this whole affair.

'This solely from him, that ministers receive, what we call, their natural parts. They are by him, as the GOD of nature, form'd, and sent into the world with all their natural abilities, both for kind or degree: And some he endows with greater, others with smaller capacities; some with this turn of mind, others with that; some with a large and extended genius, others with a more contracted [Page 13] one. And these natural gifts he divides severally to every one, not according to their will, not with the concurrence of any power or endeavours of theirs, but according to his own sovereign pleasure. And 'tis observable, these diffe­rent natural abilities, which are the gifts of GOD, in a sense so free and absolute, that ministers contribute nothing at all to them, or the original ground of all that diversity there ever appears in their endowments; and this, tho' they should have the same education, and be placed under the same advantages, and make a like good use of them.

Not that these natural gifts an't capable of improvement. They may, by use and exercise, under a proper regimen, be greatly strengthened and enlarg'd, refin'd and brighten'd; but this makes a difference only in the measure of these gifts; they remain the same in kind, tho' different in the degree of their excellence. And yet even in respect of this acquir'd difference, there is more of the efficiency of GOD than we may generally imagine. For he it is that so disposes things, in the course of his providential govern­ment, as that there shall be a concurrence of greater or smaller advantages for the improvement of the natural gifts, he has bestowed upon those, he intends to employ as his ministers: And he may have a greater hand than we are commonly aware of, in influencing those secret springs, which put them upon those various degrees of active diligence in the use of these advantages, in proporti­on whereto will be their acquirements.

There is yet another way, wherein these gifts may be improved; and this is, by grace, which is the highest and most glorious improvement they are capable of. 'Tis by this they become animated with true christian life and spirit; 'tis by this they are directed to a right manner of exercise, and to a good end; 'tis by this they are render'd most conspicuous in themselves, and most useful to the world. And need I say, that this improvement of these gifts, is, in the most proper sense of all, to be ascribed to the Divine SPIRIT? We all know, the appropriate Style of the SPIRIT of GOD, in the holy scripture, is that, the [Page 14] SPIRIT of GRACE. And he is the grand dispenser of the grace of GOD to fallen man. 'Tis his special office, in the oeconomy of man's redemption to sanctify both mi­nisters and people, their gifts as well as hearts. And when­ever the gifts of ministers are improved by sanctifying grace, whether it be in a smaller or greater degree, 'tis his work; and we are taught, from the bible, to ascribe it to him, and give him the glory of it.

So that the endowments of ministers, whether natural or acquired; acquired by education, or grace, are properly gifts, the effects of the free favour of GOD. They pro­ceed, in all that variety, in which we behold them, from the one immense SPIRIT, as the author of nature, the over-ruler of all things in the course of providence, or the dispenser of grace.

III. But I must now proceed, in the third place, to inquire into the reasons of this various distribution of gifts to ministers. And could no other account be given of the matter than that, even so Father, because so it hath seemed good in thy sight, it would be enough to satisfy every serious, pious mind: But we have no need, in this case, to recur to the absolute sovereignty of GOD; as though we were at a loss, and could only say with the apostle, ^‖ O the depth of the riches of the knowledge and wisdom of GOD! How unsearchable are his judgments, and his ways past find­ing out? Several things lies open to view, as weighty reasons of this various distribution of gifts. As,

1. The glory it reflects upon the Divine goodness. An illustrious display is hereby made of this attribute of GOD. Had the gifts of ministers been only few and small, this would have argued goodness in GOD; how much more now he has bestowed them in kinds so various, and in de­grees so excellent? There is an admirable beauty in this variety; and the goodness that has effected it, shines forth with a glorious lustre.

Some, perhaps, may think, it would have been more for the glory of the Divine goodness, if all ministers had been [Page 15] endowed with the same excellent gifts: And if the mea­sure of gifts was that only which reflected honour on the goodness, which bestowed them, it might be thus; but it is far otherwise. 'Tis the glory of Divine goodness, in all its displays, to be under the direction of wisdom, in con­sistence with holiness and justice. And 'tis this that has made way for those innumerable different beings, with in­finitely various capacities, and for infinitely various ends and uses, that we behold in the creation. It would have been glorious goodness, if GOD had made all beings with equal perfection, and capable of equal degrees of happiness; but the beauty of the universe would then have been lost: To be sure, there would not have been those amazing contrivances of wisdom, which now reflect a glory on all GOD's works of goodness. That goodness certainly shines brightest that bestows its gifts, not always to the utmost, as it were, by necessity; but with tho't and design, & so as shall best answer the wise intentions of their bestow­ment. This is the beauty of the Divine goodness in all its gifts; and 'tis particularly so in those conferred on ministers. They are, by being various, much better adap­ted to serve the great and wise ends of their being furnisht with them, than if they had been the same: Which leads me to observe,

2. How admirably well adjusted this various distribu­tion of gifts is, to the various dispositions of those, for whose benefit they are designed. It is not for their own advantage only, but for the good of people, that God bestows his gifts upon ministers; and they are wonder­fully suited in that variety in which he bestows them, to promote this merciful intention. There is an ama­zing difference in the natural make of people. Some are of one temper, others of another; some of this con­texture of soul, others of that. Some, from their origi­nal frame are apt to be pleased with one way of preach­ing, others with another, others with another still, and so on, according to the difference there is in that relish they bring into the world with them. The same gifts [Page 16] in ministers would not therefore be at all adjusted to these various tastes in people; for which reason a good God has been pleased to vary his gifts: And the variety in these gifts is admirably fitted to the variety of gusts in people; insomuch, that every palate may be suited by some gift or other, whereby some minister or other is distinguished. If some are apt to be wro't upon by that preaching, which has a tendency to let light into the un­derstanding, there are gifts suited to such a cast of mind; if others are better pleas'd with an address to their passions, there are gifts adapted to work upon these; if some must be alarm'd as with thundrings from Sinai, there are gifts form'd to such a purpose as this; and if others must be drawn with the bands of love, in words of kindness and gentleness, there are gifts of this tendency also; And so whatever the distinguishing turn of mind is, it may be su­ted among the preachers of salvation; some or other of them are blest with a gift answerable thereto.

And this reason of the various distribution of gifts, it's falling in with the various dispositions of people, is the reason not only suggested, but largely insisted on in my context. The apostle here compares the church of GOD to an humane body, and the several gifts bestowed for its edification to the va­rious members of this body; all which have their use, and are necessary in their place: And tho' some are more excellent, and serve to a better use than others, yet all are serviceable; insomuch, that no one can complain of the other, and say, I have no need of thee: And 'tis by the united influence of these various members, so variously dis­posed, and serving to such various purposes, that the exi­gences of the body, are, in the best manner provided for. The apostle's words are these, "The body is not one member, but many. If the foot shall say, because I am not the hand, I am not of the body, is it therefore not of the body? And if the ear shall say, because I am not the eye, I am not of the body, is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But [Page 17] now hath GOD set the members every one of them in the body, as it hath pleased him.— And the eye cannot say to the hand, I have no need of thee; nor again the head to the feet, I have no need of you." The application of this comparison, the apostle himself gives us, in the 7th V. and onwards. "Now ye are the body of CHRIST, & mem­bers in particular. And GOD hath set some in his church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, goverments, diversities of tongues:" In which words is contained an enumeration of the various gifts, that then appeared in the church. The sum of the apostle's arguing is this, That 'tis with the church, CHRIST's mystical body, as with the body natural. Its necessities are various, and require a va­riety of gifts, some of one kind, others of another; some of superior excellence, others inferior, according to the use they are intended to serve; every one of which is needful in its proper place, nor could the exigencies of the church be supplied without them. It would not have done so well, if all gifts had been alike. Had the whole body been an eye, where then were the hearing? There is really need, considering the different make of men, that there should be different ministerial gifts: And tho' in this va­riety some gifts will be smaller, and others greater, yet are the smaller equally necessary in their place; nor would the real advantage of the church be so well answered in any other way. Those members of the body, which seem to be more feeble, are yet necessary; and the same may be said of gifts. Those that are weak may yet, in their place, be as useful as those that are strong. For in the church of CHRIST, there are babes as well as grown men; and the former need milk, while strong meat is more proper for the latter; as, by reason of use, they have their senses exercised to discern both good and evil.

Instead then of finding fault, we have reason to admire that wisdom of GOD, which has so varied the gifts of mini­sters, as to suit the various dispositions of people. By this method of distribution, there are gifts adapted, not only to [Page 18] please all, but to work upon all, in that way, which is most consonant to their peculiar frame and make.

3. I add, in the last place, as another reason of this va­rious distribution of gifts, that hereby opportunity is given for the tryal, both of ministers and people; of ministers to­wards each other, and of people towards ministers. Had the gifts of ministers been the same, there had been no room for those of superior gifts, to have given evidence of their humility and modesty; esteeming others better than them­selves, and taking all opportunities to speak of them and treat them with all due love and respect: Nor, on the other hand, for those of inferior gifts, to have shown, that they were not envious at the greater accomplishments of others, but could rejoice in them, and heartily bless GOD for them; wishing that they might be greatly useful, in proportion to the greatness of their gifts.—Neither, if the gifts of ministers had been alike, would there have been opportunity, for people to have shewed forth an impartial disposition; thinking neither too highly of some, nor too despicably of others; but entertaining such a just tho't of all, as to be ready to gain advantage from all, without falling into contention and strife, preferring some to the neglecting and contemning others. — But I may not en­large here. Enough has been said to justify both the wis­dom and goodness of GOD, in thus variously bestowing his gifts on ministers.

The APPLICATION now remains. And it shall be in several uses, relative both to ministers and people.

To begin with those that relate to ministers. And,

1. They may learn a proper temper and conduct, what­ever their gifts be, whether greater or smaller. Is it the priviledge of any to be favoured with a distinguisht furni­ture for the work of the ministry? They should look upon it as a free gift of GOD, and take heed, they be not elated with pride. There may be danger of this. The holy apostle Paul had a thorn given him in the flesh, lest he should be exalted above measure, thro' the abundance of re­velations. And pride was too commonly the fault, even [Page 19] of those, who, in the first days of christianity, were en­dowed with miraculous gifts and powers. They were too apt to be puffed up; entertaining so high a tho't of them­selves as to despise others. Hence that solemn exhortati­on of the apostle, ^‖ I say, thro' the grace given to me, to every man among you, not to think more highly of himself than he ought; but to think soberly. As if he had said, Don't en­courage too high an opinion of your gifts; don't be self-conceited and vain, putting an undue estimate upon your own excellencies as greater than others; but think soberly of your selves. i. e. maintain a modest, humble sense of the gifts you have received of GOD: Tho' some under­stand by this sobriety, as Mr. HENRY observes, that sobriety which would keep them in their own place and station, from intruding into the gifts and offices of others; of which modest care, in the exercise of spiritual gifts, he gives us a noble example in the great apostle Paul, who did not stretch himself beyond his measure, nor boast, in ano­ther man's line, of things made ready to his hand ^†. And very observable is the argument, with which the apostle enforces this necessary caution against pride in gifts. 'Tis couch'd in those words, of this same verse, ACCORDING AS GOD HAS DEALT to every man the measure of faith. And in the 6th V. where he speaks of gifts differing AC­CORDING TO THE GRACE that is given to us. The tho't is the same with that in the text. There are diversities of gifts, but the same spirit. And what consideration can have a stronger influence to suppress all undue elation of mind, on account of any advantages by superiority in gifts? What hast thou, O man of GOD, that thou didst not re­ceive? Now, if thou didst receive it, why dost thou glory, as if thou didst not receive it? Art thou the best, and most accomplisht minister in the world? Thou art no more, thou art no better, than the free favour of GOD has made you. And the same good pleasure of GOD that has dis­tinguish'd you, might have distinguisht others: nor can you assign any reason of the difference between you and [Page 20] them, but that, even so, Father, because so it hath seemed good in thy sight. What ground is there then of glorying? How unseemly is this? How unlike to the high priest of our profession, who was lowly in spirit, tho' possest of gifts beyond measure?

And what tho' your gifts are superior to the gifts of others? Their's may be necessary; yea, in their place, and for the end design'd in the bestowment of them, their's may be as useful as your's. The al-wise GOD saw the state of his church to be such, as to need gifts of various kinds, smaller as well as greater; and they are all, in their place, equally conducive to the good of the body of CHRIST. Why then should they, who have greater gifts, despise those who have smaller? Why should they under­value them? Why take advantage from their superior repute & influence to lessen their usefulness in the church? What is this but to make a schism in the body of CHRIST? What is it but for the hand to dispise the foot, and say, I have no need of thee?

But on the other hand, Is it the lot of any to be endow'd with fewer and smaller gifts? We have no ground of com­plaint, but the greatest reason to be content. We have what an al-wise GOD tho't proper to give us. 'Twas he that divided to us this portion of gifts, and shall we find fault with his distribution? "Shall not the SPIRIT of GOD do what he will with his own? May he not give to what persons he pleases, and in what proportion he pleases? One gift to one man, and another to another; to one more, and another fewer, as he thinks fit? Is he not the best judge, how his own purposes shall be served, and his own donatives bestow'd?" Let us be thankful we are what we are. If we sustain the place of a foot only in the body of CHRIST, let us not murmur, because we are not the head. The sovereign GOD may certainly have liberty, to make us one or 'tother as pleases him. And we should be particularly careful, that we don't envy others their superior gifts, nor do any thing to lessen the good influence of them, duly exercised. As 'tis for the [Page 21] good of the body of CHRIST, there should be gifts of greater excellency, we should be thankful any are endow­ed with them, and not repine that we are not the persons.

My fathers and brethren, It is by this mutual christian good temper and conduct of ministers, that they are to help forward the usefulness of each other's gifts, for the common good: And 'tis really a matter, on which the interest of religion greatly depends, that they thus endea­vour to make one another as serviceable as they can. Let me use here the words of the late excellent Mr. WILLIAMS in his convention sermon, ^‖ ‘Those, says he, that are strong shou'd not despise those that are weaker, nor these envy, or by any means obscure or lessen the gifts of those, who outshine them; but shou'd rather re­joice in them, and bless GOD for them. This is one way, wherein humility, the chiefest of christian graces, should appear in us. How unworthy of ministers is it to supplant, and depreciate one another? A thing that is very grateful to Satan and his instruments, but dishonourable to CHRIST, and tends much to lessen their usefulness in the church.’ To the like purpose are those words of holy Mr. FLAVEL; where speaking of ministerial prudence, in its exercise toward brethren and fellow-workers in the LORD; he says, this prudence ‘will dictate and enjoyn it on us, that by the firmest uni­on with them, we make their gifts and graces as useful as possible for the furtherance and advancement of our great and difficult work. We cannot be ignorant, how much satan hath gained, and CHRIST's interest hath sensibly lost by those unhappy divisions and alienations among brethren, and fellow-labourers, in the work of the LORD. CHRIST hath shed down a variety of as­cension gifts upon them, which are not capable of a full improvement, but in union and conjunction with each other. Gifts are improv'd in us by prayer & study, but the benefits of these gifts are shewed among us by love and unity. Love and union bring EVERY MAN'S GIFTS AND GRACES INTO THE COMMON BANK, and in­stead [Page 22] of MONOPOLIES, they drive a free and open trade to the great enriching of the Church.’ ^‡ He adds a little further onwards, ‘When GOD has cast the lot of two or more fellow-labourers in the Gospel, upon the same city, town, or neighbourhood, what a blessed advantage have they, beyond solitary ministers, to car­ry on the work of the LORD chearfully, vigorously, and successfully? Whilst love causes their hearts to clasp and close, how must their work be facilitated, sweetned and prospered in their hands? But if once jars and jealousies get in among them; if pride, envy or carnal interest dissolve the bond of brotherly love; if instead of planting for CHRIST, they once begin to supplant one another; no words are able to shew, what a train of mischief and sins will now break in among them, to the great dishonour of CHRIST, and obstruction of the gospel. I do therefore, says he, in the name of CHRIST, as upon my bended knees, ear­nestly intreat and beseech my brethren, by all the re­gard they have to the honour of CHRIST, the souls of their people, their own comfort, or the success of their labours, that no envyings nor strifes, no supplantings or detractions, be once admitted or named among them.’

I may not improperly add to what has been said, that ministers should be in a disposition, no more to lessen one another's graces than gifts. If the degrees of grace in some are greater than in others; If they have a more ar­dent love to CHRIST, and zeal in his service; or would express these things in a way different from what others chuse to do, they should not herefrom entertain evil sur­mises of their bretheren, as tho' they had no grace, no real love for CHRIST, or the souls of men; to be sure, they should not say or do that which may have a tenden­cy to leaven the minds of people with fears and jea­lousies of this kind. It might alienate the hearts of people from ministers, and put it out of their power of being so useful, as otherwise they might be; and what is worse, [Page 23] it might end in all those dreadful evils, which are the ge­nuine fruits of faction and contention. Tis true, where ministers have forfeited their character as men of religion, by a conduct disagreable to the gospel, it will be a service, and not a hurt, to the cause of CHRIST, to represent them as they are; but the case is different, where the profession of ministers and their lives, agree with one another. They have a right, in this case, at least, not to be spoken ill of; and 'tis plainly a breach upon the great law of christian love to censure and judge such, or indeed so much as to think evil of them.

And the same may be said as to smaller differ­ences in the sentiments of ministers; they should not, on this account, be out of all charity, despising and condemning one another; there should not be heard among them names ^† of reproach, which tend only to provoke and exasperate. I speak not against a due con­cern for the great truths of GOD and religion. Ministers are set for the defence of the gospel; and 'tis their duty to contend earnestly for the faith once delivered to the saints; But wherein ministers may differ, and yet be good men, why should not they think well of one another? That rule of the apostle ought, in this case, always to take place, ^‡ Let not him that eateth, despise him that eateth not; and let not him which eateth not, judge him that eateth. It can­not be expected, in this world of imperfection and frailty, [Page 24] but that good men should see many things in a different light. They always have done so, and always will do so. And indeed these instances wherein ministers may differ, and yet be good men, are the very ones wherein they should express their christian charity and forbearance to­wards each other: Yea, in respect of these things, there should be love and charity among christians universally. Very excellent, to this purpose, are the words of one of the first fathers of this country, I mean the pious Mr. HIGGIN­SON, says he, ‘Let none say, that these or those are disaf­fected to the cause of GOD and his people, because they see not in some things as others do. Do not impropriate the cause of religion to some, in opposition to others, who profess the same cause. None should speak of them­selves, as if they were the godly party, and eminently saints, & skilful, with despising others. Nothing is more offensive among christians, than to confine religion to some singular opinion, as if religion did mainly center there. There were differences in Corinth. How does the apostle write to them all? To the saints at Corinth, and to all that call on the name of the LORD JESUS, their LORD and ours. Mark that expression, their LORD and ours. Their's and our's, wherein the apostle checks the conceitedness in some, that would impale and enclose the common cause of CHRIST to themselves, and some peculiar opinion of their's: Let us beware of this. And the apostle saw it needful to admonish the best christians, Let nothing be done thro' strife or vain-glory, or in a way of provoking one another; avoiding jea­lousies and uncharitable censures, being watchful that satan get no advantage. This also is for our admo­nition—.’

2. Ministers should consider, what their own proper gifts are, and be faithful and diligent in the use of them. Every minister has his own gifts; and they are peculiar to him:^† [Page 25] He may be known and distinguish'd by them. And as in the distribution of these gifts, the blessed God knew which were best for this minister, and which for that, and accord­ingly endow'd every one with his proper gifts; so they should endeavour to know their own gifts, and not affect the use of the gifts of others. This is, virtually, to find fault with the divine distributions; 'tis a constructive declaration, that other gifts would have been better for us, than those the alwise God has been pleased to furnish us with: Nor will it, eventually, turn out to our own honour, any more than the advantage of the public. Tis obvious to a discer­ning eye, when the use of a gift is natural, and when affected: Nor can a man, ordinarily, exercise himself in any gift, so well as that, which falls in with his natural turn and genius. Some ministers (tho' but few) are form'd for sudden speakers; they have a quick tho't, and ready utterance: Others have no natural fluency either of thot's or words; and 'tis pity, such should so mistake their gifts, as to affect to be, and to do, like those, they are, in their original make, so different from. Instead of envying the gifts of others by a vain shew, that we are en­dow'd with them, we shou'd rather consider, we have our own gifts, as others have their's; and that our's are as proper for us, as their's are for them. How preposterous would it be, shou'd the foot attempt to act the part of the hand, or the ear the part of the eye? 'Twould tend to the confusion of the body natural; and it would bring the like confusion into the body mystical, if ministers, leaving the use of their own proper gifts, shou'd affect the use of the gifts of others.

But what is of greater importance, ministers shou'd be faithful and diligent in the use of their gifts. The apostle exhorts^‖, neglect not the gift that is in thee. And he assures us, in my context, that the ministration of the Spirit, i. e. in his various gifts, is given to every man to profit with all. i.e. that they may do all the good they can with their abilities. And indeed, what other valuable reason can be [Page 26] assign'd for the bestowment of ministerial gifts? Surely, they were not given meerly for the honor & advantage of those that have them; no, but that the body of CHRIST might be increased and edified. The body natural was not form'd with so great a variety of members for mere shew, but for real use; and wherein any member fails in this point, it becomes a burden. The same may be said of the body of CHRIST, the church. He has furnisht it with pastors and teachers, and these with gifts of various kinds, and in various degrees: And why, not that they might be useless, but be bro't forth into exercise: Nor, unless ministers are active and faithful, in the use of their gifts, will they, in any tolerable measure, answer the end of their being en­dow'd with them. 'Tis true, the way and manner in which ministers may think proper to express their fidelity, in the exercise of their gifts, may be different; so that one minister ought not to be judged unfaithful, because he does not, in all things, act as does another: Neither are the same improvements to be expected of those, who have few gifts, as of those who have many: But yet all ought to be faithful. Yea, those, who have the smallest and fewest gifts, can give no reason, why they should not faith­fully employ them. The industrious improvement of our gifts, be they great or small, few or many, is absolutely required of us; nor unless we are faithful, shall we do our duty to that body, of which we are members, or to CHRIST the common head of this body: Nor will any thing pre­vent his finally cutting us off, as members that are useless and unprofitable.

I say not these things to encourage any jealousies in the minds of people against ministers, as though they were unfaithful; so far from it, that I would take this occasion to express it as my real tho't, that the people, in this land, are blest with as faithful and diligent a set of Pastors, as are to be found in any part of the christian world. I don't mean, that there are no ministers, that may not be complained of for their negligence; but that, in the general, and as a body of men, there is reason for thankfulness, they are so active and laborious in the duties [Page 27] of their calling; and to represent them as otherwise would be an unjust reflection on them, as well as a denial of that grace of GOD which appears in them. But to proceed,

3. Ministers should be cautious, lest, under the pretence of depending on the SPIRIT, they should neglect that pre­paration, in the use of study, which is really necessary. The blessed SPIRIT, 'tis true, is the great dispenser of all gifts, as well as grace. 'Tis he that furnishes men for the work of the ministry, and assists them in it; and ought accord­ingly to be trusted in and depended on: But then, to­gether with this dependance, there ought to be the en­deavours of ministers themselves, in the use of means. Their case is different now, from what it was in the days of the apostles. That was the age of inspiration. Ministers were then assisted immediately from above, without any previous tho't or care of their own. They might then venture to speak without premeditation, depending on the SPIRIT, to give them, in a miraculous way, what they should say. But the SPIRIT does not now assist ministers, as he did in those times of extraordinary revelations. He does it in a way more humane, in the use of previous preparation by meditation and study. And while ministers, in this way, depend on the SPIRIT for his assistance and blessing, they may humbly hope he will be present with them to all the purposes, wherein they need his help: Whereas, they have no warrant to expect, he will make up for their neg­lects, by any miraculous descent upon them, as it were, in tongues of fire.

This I would recommend to the consideration, parti­cularly of those, who are candidates for the ministry. There is such a thing, my young friends, as presuming upon the Divine SPIRIT, as well as neglecting to place a due dependance on him; and there may be danger in one as well as 'tother of these extreams. Avoid them both. Let your dependance continually be upon the Divine SPIRIT for all ministerial gifts; but, at the same time, so place your dependence, as not to think your own endeavours needless. You may not expect to be accomplisht with [Page 28] gifts, but in the use of labour and pains. You must therefore mind your studies, be diligent in an attendance to reading and meditation, as well as prayer. And when you are, in this way, under the influence of the blessed SPIRIT, furnisht with sutable gifts, let me advise you not to think of venturing into the pulpit, without a sutable care to prepare your sermons before hand. You ought not to expect immediate inspiration; nor may you depend upon the assistance of heaven, but in the way of previous diligent study. You may, in this way speak without your notes; but if this should be your choice, let it ever be from your memories, and not in the extemporaneous way. You can't well take too much pains about your sermons; especially, at first, and 'till you have got form'd in you a readiness to deliver your selves in a clear and methodical manner: And even after this, you must, ordinarily, study before you preach, if you would speak as becomes the oracles of GOD. Hearken to the sentiments of that apostolical man, the re­nouned ELIOT, upon this matter^†. In one of his sermons, he expresses himself thus, ‘Ought not ministers to cast themselves upon the assistance of the SPIRIT, and lay [Page 29] aside their study, or at least study only the heads of things, and trust to the SPIRIT's assistance for the en­largement? Answer, No. For tho' in an extraordi­nary case, before enemies, or in preaching, if GOD calls to work with little preparation, trust him the more; yet, ordinarily GOD's SPIRIT helps when we study & pre­pare, tho' it will not be wanting in the delivering. And the contrary, as it arises out of a spirit of sloth, so it fosters and maintains it, and pride. (2.) It exposes a man to speak rawly and indigested matter to a peo­ple, and involves often in ambiguities, or impertinencies, or mistakes, &c. (3) The office of the ministry is a labour, wherein we must give all diligence, & study and watchful­ness. Study what we can, pray and believe for the rest.’ Hear also the advice of the venerable Dr. INCREASE MATHER. Says he, in his sermon preacht at Cambridge, in the hearing of the students there, Ministers ^‡ ‘should come to their people with well studied sermons. 2 Tim. 2.15. Study to shew thy self approved unto GOD, a work­man that needeth not to be ashamed, rightly dividing the word of truth. As the priests were to divide the sacri­fices, that every one might have their share, so the mini­ster must apply comfort to whom that does belong, & terror to whom that does belong. He that will show himself a workman that needs not be ashamed, must study for it.— Ministers should be elaborate in their sermons. Says Solomon, The preacher sought to find out acceptable words, Eccl. 12.10. Men that come into the pulpit, & utter whatever comes next, without any premeditation, or dijudication, do not seek to find out acceptable words.’ And the son of this memorable father, that flame of fire in the cause of GOD, Dr. COTTON MATHER, has exprest himself in words to much the same purpose. Says he, in his directions for the candidates of the ministry ^‡, ‘The first thing I have to demand of you is, that you enter­tain the people of GOD, with none but well studied ser­mons; and employ none but well beaten oyl for the lamps of the golden candlestick.’ To which, let me subjoin [Page 30] what he has offered upon this same head, in his account of the discipline of the churches in New-England. ^‖ Says he, ‘A faculty of preaching with little study, has been by too many, it may be, endeavoured in the churches of New-England; and there have been diverse temptations lead­ing to it. But well studied sermons are those, which among judicious christians, in these churches, find the best acceptance, and are the best esteemed: The chur­ches do not, ordinarily, reckon it a commendation for ministers, e manicis concionem excutere. If they hear of ministers boasting, that they have been in their studies, only a few hours on a saturday, or so, they reckon that such persons rather glory in their shame. Sudden ser­mons, they may sometimes admire, from their accom­plisht preachers, when the suddenness has not been a chosen circumstance; but as one of old, when it was objected against his public speeches (in matters of less moment than the salvation of souls) that they were stu­died, replied, I should blush at the incivility of treating so great and wise a people, with any thing but what shall be studied: so the best ministers of New-England, ordinarily would blush, to address their flocks without premeditation.’

I cannot better conclude this head, than in the words of that eminent Divine now living, I mean the aged faith­ful pastor of the church of Roxbury. They were delive­red to the body of the clergy in New-England, in his ser­mon to them^†. ‘We may not, says he, expect imme­diate inspiration, as the apostles had, so as not to need to think beforehand, what we should say upon any oc­casion. All gracious assistance comes in, only in the actings of diligence. To neglect our studies, and yet to hope that CHRIST will help us, will be found in us the most aggravated presumption. We must therefore be in the use of all means, even private readings and meditations; especially, studying the holy scriptures, which are our only rule and guide in all our work. In [Page 31] this way of painful study, we may hope to be more and more enriched with all gifts and graces. This is the course, which the apostle directs Timothy to, in order to his proficiency in spiritual gifts and abilities. 1 Tim. 4.13, 15. Give attendance to reading, meditate upon these things, give thy self wholly to them, that thy profiting may appear to all. In this case, that will be found a truth, Prov. 10.4. The hand of the diligent maketh rich.’

But 'tis more than time that I proceed to those uses, which relate to people. And,

1. You should be thankful to GOD, who, for your be­nefit, has distributed so great a variety of gifts to ministers. There is scarce a gift, in any kind, or measure, but it may be found in some minister or other; and in some, there is a glorious collection of many of the most valuable gifts. It was not, my brethren, for their sakes, but your's; it was not for their own single advantage, but for your edificati­on, that GOD has thus shed down his gifts on his mini­sters. O be thankful to him for these effects of his free love and favour! And while you give glory to the FA­THER, neglect not to adore the SON; for when on earth, he purchased these gifts for the perfecting the saints, and the edifying his body; and this, not with corruptible things, such as silver and gold, but with his own precious blood: And now he is ascended on high, he dispenses these gifts, in free favour, as acts of his royal grace and bounty. Only, as the DIVINE SPIRIT is the person, with whom these gifts are intrusted by the FATHER and the SON, to be di­vided severally among the preachers of salvation, as he pleases, let HIM also have his share of your religious ac­knowledgments.

2. You should be careful to improve the various gifts of ministers to your own advantage, and not turn them into an occasion of strife. The design of GOD, in vari­ously distributing his gifts to ministers, was that he might suit your dispositions, and by this means render them the more serviceable to you. Your own spiritual benefit therefore, is what you should aim at, from the exercise of these gifts. You shou'd put a due value upon them all, and do your utmost to get as much good by them all as is [Page 32] possible. O how happy would it be, if this christian good temper reigned universally in people! O how much more profitable would the preaching of ministers be, than now it is! Their gifts, however various would then have their proper influence, without obstruction, in doing service to the body of CHRIST; and by this union in people, to gain ad­vantage by every gift for edification, 'tis inconceivable what would be the good arising here from. —

But this variety in the gifts of ministers, as it is capable of much good, so it is likewise of much evil. It may be turn'd into an occasion of emulation and strife, faction and scism. And alas! that this has so often been the case! It was so, even in the days of the apostles, and in respect of those ministers too, who were miraculously endow'd by the HOLY GHOST. An unhappy instance of this, we have in the church at Corinth. The apostle, in his first epistle to them, 3 chap. 3 v. complains, that there was among them envying, and strife, and division. And in the follow­ing verse, he particularly acquaints them, with the ground of this complaint. One saith, I am of Paul; and another, I am of Apolles. They had got, it should seem, into par­ties, on account of the preachers among them; some cal­ling themselves after the name of this preacher, & others after the name of that: And each party so admired the preacher they denominated themselves from, as to hold the other (comparatively at least) in contempt; the effect where­of was, those emulations and contentions, which broke the peace of the church. The holy apostle was exceedingly grieved to see such a spirit of strife and debate prevailing among them; and very severely rebukes them for it. He compares them to babes, v. 1. i. e. Persons that had grown to no considerable maturity in the spiritual life; yea, he pronounces them carnal. Whereas, says he, v. 3. there is among you envying, and strife, and divisions, are ye not car­nal, and walk as men? And again, in the following verse, while one saith I am of Paul; and another, I am of Appollos, are ye not carnal? As if he had said, "Your thus getting into parties, is a plain evidence of the remains of a carnal spirit in you, that you are too much under the influence of corrupt passions and afflictions. From whence come va­riance, [Page 33] emulations, wrath strife? Come they not of men's lusts? They are certainly works of the flesh: And as these appear among you, it's a sure argument, if not of the power of carnality in you, yet at least of its prevalence, that 'tis not so much subdued in you as it ought to be."

And this is always the case, when people take occasion from the different gifts of ministers, to contend with heat, and animosity; crying up some, so as to reflect undue dis­grace on others. Not that people are to think alike of all ministers: By no means, some ministers are blest with su­perior gifts, and people may undoubtedly prefer those that are best gifted. There is no harm in this, nothing can be objected against it; 'tis indeed impossible, they should do otherwise: Especially, ought they to prize and value those ministers, who have been instrumental of spiritual good to them. They should esteem such highly in love, for the use GOD has made of them to their edification in faith and holiness. But they should not prefer one minister, be his gifts or graces ever so great, to the disparagement of ano­ther. 'Tis utterly a fault to despise this minister, because he han't those endowments, another is favoured with. Shall Paul be slighted, because he han't the eloquence of Apollos? Or, Apollos be meanly tho't of, because he han't the reason of Paul? Shall James and John be undervalued because they can't speak in the mild, soft, tender manner of Joses? Or, he be treated with neglect, because he can't utter himself in their words of thunder? This would be to bring confusion into the church of GOD. It would un­happily occasion that variance and strife, which would eat out the bowels of true christianity. It is, my brethren, according to the pleasure of the Divine SPIRIT, that gifts are variously divided to ministers; and 'tis really for your good that it is so. Hereby you may all be pleas'd & gra­tified. And if some of you are more pleas'd with one mi­nister, others with another, and others with another still, why shou'd you pervert the good intention of a good GOD in the bestowment of these gifts, by mutual emulation and strife? Instead of needless debates, whether this, or the other minister, is best qualified with gifts, you should ad­mire the wisdom of GOD, in so wonderfully adjusting his [Page 34] gifts to your various dispositions: Instead of preferring those of greater gifts, so as to throw contempt on those of smaller, you should endeavour to get all the good you can from them all. And let me say, there is no faithful minister of CHRIST, be his gifts what they will, but you may reap advantage from them, if it be not your own fault: Especially, may you do so, if you look upon ministers as they really are, nothing more than instruments in the great affair of men's salvation. The not attending to this may be one reason of the undue preference of ministers. The apostle in the case of the Corinthians, in order to give check to this party spirit, which appeared among them, applies to them in that language^†; Who then is Paul, and who is A­pollos, but Ministers by whom ye believed, even as the LORD GAVE TO EVERY MAN? I have planted Apollos watered; but GOD GAVE THE INCREASE: So then, neither is he that planteth any thing, neither he that watereth; but GOD THAT GIVETH THE INCREASE. The best preacher in the world, the most moving and awakening, the most rational and con­vincing, can produce no saving change in the heart of any, but as a Divine power goes along with his endeavours. Nei­ther Paul, nor Apollos, nor Cephas, are any thing without God; and with the concurrence of his grace, ministers of inferior gifts may speak effectually to the salvation of their hearers. This should govern your estimate of ministers; re­straining you from too high thoughts of the best, and too low ones of those that are inferior to them. The former can't be the authors and the latter may be the instruments of sanctification to you.

Brethren, I speak not these things with a design to offend any; but because they are a word in season: And whoever is not sensible of this, must be unacquainted with the situa­tion of affairs in this place. There has certainly been too much beat and strife about ministers; some contending for one, others for another: And, I believe, no one will pre­tend to justify those hard speeches, which have sometimes dropt from the lips of those, who, I would hope, are other­wise good christians. If you prefer some ministers to others, yet don't slight those, of whose gifts, you have not so high an opinion. If, in your apprehension, they be men of inferi­or [Page 35] gifts, they may not be so in the tho't of others; they may have a great esteem of their gifts; yea, and of their graces too: Don't do any thing to hinder their usefulness to those, who value them, tho' they shou'd not be so well fitted to be useful to you: Or, if their gifts are really small, they are such as GOD has given them, and they ought not therefore to be despised: Besides, their gifts being small, their work is so much the harder: Dont make it still more burdensome, by heaping upon them the occasions of grief & discouragement.

And bear with me, while I go on to caution you against such an itch after other preachers, as may lead you to forsake your own ministers on the Lord's-day, to the breaking in upon the good order of the Town: And I the rather menti­on this, because it has been taken notice of by the body of your ministers, who have more than once, come into an agreement among themselves, not to ask those ministers to preach on the sabbath, who might be the occasion of your coming into such disorders on this holy day. And this agreement has been generally approved of by the most pious and judicious among us, so far as I can learn.

I cannot more agreably close this head than in the words of the late pious and excellent Mr. WILLARD ^‖. Says he, speaking of the person, who had adjoin'd himself to some society of professors, and put himself under the dispensation of the ordinances there, ‘He ought ordinarily to give his attendance upon the preaching of such a ministry, as is there establisht. I say, ordinarily, for there may be such occasions offer'd him in the providence of GOD, which call him to be elsewhere, and he ought not to neglect the opportunity, in the place, where he may enjoy it: And for this reason there is a communion of churches necessary to be upheld: Nor is there reason to be censorious of such, as may on special considerations, for once & away, attend upon the preaching in another congregation; es­pecially, if in the same town: But for such, on the sab­bath, to go to other towns for their curiosity or prejudice, when they are at a considerable distance, when they have the word preacht at their doors, and in their own congre­gations; this is not only a casting contempt upon their [Page 36] own ministers, but a prophanation of the Lord's-day: And for such to run this day, or part of the day, to one, and the next to another, meerly to please their fancy, or itching ears, is contrary to the mind of CHRIST. Paul, writing to a particular church, giveth that caution, Heb. 10.25. Not forsaking the assembling of your selves together, as the manner of some is. And if many shou'd drive this trade, as there are too many that do, it would offer un­worthy discouragements to GOD's stewards, who have ta­ken pains to provide their spiritual nourishment. Nor can a christian, with a regular faith, ordinarily promise him­self that blessing and profit from another, that he might from him, whom GOD hath appointed to dispense to him.’

3. In the last place, People should be careful, to en­courage those only, to undertake the work of preaching, who are sutably endow'd with gifts. This is an obvious infe­rence from what has been offered. For certainly, the SPIRIT would not have been appointed to distribute gifts to men for the work of the ministry, if they might be tho't qualified persons for this work, without the bestowment of these gifts. And, as the SPIRIT does not now furnish persons for preachers, in a miraculous manner, but in a way more accommodate to the nature of man, by learning and study; those, who han't had the advantage of an education, and pretend not to any tolerable degrees of learning, cant, ordinarily, be tho't proper persons, to be employ'd in this sacred business; and to encourage such to engage in it, may be of dangerous consequence; especially, at present, when so many are ready to think themselves sufficiently gifted for this great undertaking. The first fathers of this country, who were, perhaps, a set of as holy men as the world ever saw, since the days of inspiration, had no notion of men's being sufficiently qualified to be ministers, without education and learning. Had they had such a tho't, they would never have founded the college, in the very infancy of the country, when they were but poor and low, and had a thousand diffi­culties to encounter. They seem indeed to have been afraid, lest an unlearned ministry shou'd take place in the land; and have been particular in their care to guard against it. Suffer me to read to you what that famous servant of JESUS [Page 37] CHRIST, Mr. RICHARD MATHER, one of the first fathers of this country, and▪ if I mistake not, one of the chief com­pilers of our platform of church discipline, has said upon this head: And I would the rather make use of his words, be­cause they are contained among his farewell directions to his beloved people at Dorchester. Says he to them, ^‡ ‘If thro' prophaness, or worldliness, or high flown imagina­tions of excellent attainments, you shall once think an able ministry, and CHRIST's ordinances to be of no great necessity, believe not that your hearts are in a right frame in such [...].— It is not like but 'ere long I shall be taken from you; and then (if not sooner) see that you do your utmost endeavour to obtain a faithful and an able minister to be set over you in the LORD.—And tho' it be now a time, when many think, that no great abi­lities are requisite in a minister, or preacher of the word, but that almost any may suffice for such employment; yet you shall do better to be of his mind, who counts a man fit for such a work to be one of a thousand, Job 33.23. Which imports, that such men are not very common, but rare men. And otherwise, what need was there for Paul to cry out, Oh! who is sufficient for such things? 2 Cor. 2.16. Sure, there was little reason for such an exclamation, if ability to read english be sufficient; but one would think that speech implies that such abilities and sufficiencies are requisite for this work, as are not very easy to be found. Sure it is, the rule requires, that such men should be able to deliver the whole counsel of GOD, Acts 20.27. And to be able, not only to deliver some truths, & by sound doctrine to ex­hort, but also to convince gain-sayers, 1 Tim. 1.9. And if the ordinary sort of people can do this I am much mistaken. —Amongst the sins of the house of Jeroboam, which were causes to cut it off, and to destroy it from off the face of the earth, this is reckon'd for one, that he made of the lowest of the people priests, so that whosoever would might be consecrated to such employment. 1 Kin. 13.33, 34. And therefore, I exhort you, prize the ministry, and an able ministry, as an ordinance of JESUS CHRIST; & do [Page 38] not think it can be well with you, if either you have none, or none of any competent abilities.’ To the like purpose is the following observable passage, taken from a sermon of our memorable ELIOT, from that text, 1 Cor. 3.18.19. Where, in answer to this question, ‘What is it to become a fool, or so to deny our own wisdom as to lean on the wisdom of CHRIST?’ One of the things said is, that ‘it is not to let it lie by, and make no use of it in the ministry;—for this is Familistical; who abusively inter­pret the denial of learning, that they must have no books but the bible, and need no learning, nor must use any, but rely on the SPIRIT: And this cursed opinion helps on some in their opinion about private men's propehsying in such a corrupt & disorderly way, as to slight and neg­lect the ministry. And some of late, in this land, have not spared to say, that if this generation of ministers were but dead, they should have more liberty of prophesying, as it seems; hoping that the next generation will have no learning. And they further plead, that there needs no learning in preaching the gospel, and if one of them had but the text in hand, they could by the SPIRIT do bet­ter, than the minister by his learning; as if the SPIRIT did not breathe in learning, and as if learning were not a special, sanctified instrument for the SPIRIT to use in preaching. Yea, they have pleaded, what learning had the apostles?—Nay, some have been so blasphemous as to say, what learning had CHRIST? Who is the GOD of all wisdom, learning and knowledge.’ I might cite words of the same import from many of your eminent fathers in the ministry, from the first settlement of NEW-ENGLAND, and down along to the present day.—But the time will not permit: Yet suffer me to transcribe a few lines from a faithful advice to the churches of NEW ENGLAND, by several ministers; some of whom were as noted for their learning & piety as any who have ever yet appear'd among us. ‘We are not unsensible, say they, that one thing which has much expos'd some injudicious people among us, is an opinion that illiterate men may be serviceable and admirable preachers.—And tho' some unlearned men have been use­ful to the interests of religion, yet no man ever decried [Page 93] learning, but what was an enemy to religion, whether he knew it or no. When our LORD chose fishermen to be ministers,—he would not send them forth, until they had been a considerable while under his tuition, (a better than the best in any college under heaven!) & then also he miraculously furnisht them with more learning than any of us by seven years hard study can attain unto. If GOD should be provokt by the unthankfulness of men, to send the plague of an unlearned ministry upon poor NEW-ENG­LAND, soon will the wild beasts of the desart lie there, the houses will be full of doleful creatures, and owls will dwell there. Ordinarily, that man who undertakes the ministry of the gospel, without some education for it, is, we doubt in as presumptuous an error as the unhappy Uzziah, that perished in his error; tho' we also allow different Mea­sures and places for that education. And that man was never worthy to preach one sermon, who did not feel, and would not own, that all the learning that can be had, is little enough to accomplish an able minister of the new-testament.’ This advice is sign'd by INCREASE MA­THER, JAMES ALLEN, SAMUEL WILLARD, MOSES FISK, NEHEMIAH HOBART, JOHN DANFORTH, COT­TON MATHER, NEHEMIAH WALTER, JONATHAN PIERPOINT, JOSEPH BELCHER.^†

I have not mention'd the names of these pious and eminent fathers, as tho' I aim'd at establishing any truth by their au­thority: No, that can be done only by reason and scripture; but that it might be seen, that those who are for encourag­ing an unlearned ministry, do not only depart in this article, from the principles of the best and first ministers in NEW-ENGLAND, but are falling into the very error they were afraid of, and very zealously caution'd people against.

[Page 40]Neither was it my design, in what I have spoken from these great men, to insinuate as though nothing but learning was necessary to furnish a gospel-minister.—No man ought to be put into the ministry, who is not visibly, and in the judgment of charity, a good christian: Nor can a man that is not really so, ever save his own soul, tho' he may be the means of saving the souls of others. But however ne­cessary a qualification sanctifying grace may be for ministers, whether in respect of themselves, or their people 'tis not all that is necessary. There must be gifts as well as grace; and these too, attain'd in the common and ordinary way, by education and study: Nor otherwise may it be thought, there are the needful accomplishments for the work of the ministry.— Grace and learning are no ways inconsistent with each other. And where ministers have grace, the greater their learning the more capable will they be, of be­ing most eminently useful:— Nor without some good mea­sure of learning, let the graces of any be what they will, are they fit for preachers;— and 'twill, in the end, prove a great dis-service to the interest of religion, if people en­courage such to take upon them the employment of ministers.—

Your patience (which I have too far tried already) will allow me to add nothing more, but my hearty prayer, that the design of GOD in bestowing his various gifts on ministers, may be effectually accomplisht in you, in your all coming in the unity of the faith, and of the knowledge of the SON of GOD, unto a perfect man, unto the measure of the stature of the fulness of CHRIST. To him be glory in the church, on earth and in heaven, forever and ever, Amen.