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 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, Acts 18 • . He REASONED in the ſynagogue. Agreable whereto is that obſervable remark, in the preceeding chapter, V. 2. 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. 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 Ezek. 33.32.: To be ſure, this was the gift of young Apollos. He is ſaid in the acts, to have been an eloquent man Acts 18.24.. 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 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 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 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 Acts 4.36., 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 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 Iſa. 6.1.. 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 Luk. 4.21..

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,

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 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 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, Rom. 12.33. 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 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 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 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 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 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, Rom. 12.3. 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 2 Cor. 10.13 to the 17.. 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 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 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, See P. 14. 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 of MONOPOLIES, they drive a free and open trade to the great enriching of the Church. See his works, vol. 2. P. 745, 746. 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, 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 To this purpoſe, is the following paſſage in a letter of the miniſters of New-England, to Mr. John Dury about his pacification, publiſh'd from the original copy, in the year 1664. Epiphanius would not that chriſtians ſhould have any By-name. Let the nick-name of Zuinglians and Calviniſts then ceaſe, the marks rather of faction, than of brotherly-union. What ſhould we have to do with Luther? What ſhould we have to do with Calvin? We profeſs the goſpel, we believe the goſpel. This letter, as is declared in the preface to it, was returned with the ſubſcription of the names of allmoſt all the elders univerſally in New-England. 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, Rom. 3.14. 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, 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:See his election ſermon, preacht in the year 1663, pag. 21, 22. 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 exhorts1 Tim. 4.14., 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 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 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 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 matterTheſe words were tranſcrib'd from a manuſcript ſermon of Mr. ELIOT's; but they expreſs his known ſentiments, as may appear from the following paragraph in Dr. COTTON MATHER's life of this excellent man. Says he of him, pag. 54, "He liked no preaching, but what had been well ſtudied for; and he would very much commend a ſermon, which he could perceive had required ſome good thinking and reading in the author of it. I have been preſent, when he has, unto a preacher then juſt come home from the aſſembly with him, thus expreſſed himſelf; Brother, there was oyl required for the ſanctuary; but it muſt be beaten oyl; I praiſe GOD, that I ſaw your oyl ſo well beaten to day. The LORD help us always by good ſtudy to beat our oyl, that there may be no knots in our ſermons left undiſſolv'd, and that there may a clear light be thereby given in the houſe of GOD! And yet, he likewiſe lookt for ſomething in a ſermon beſide and beyond the meer ſtudy of man. He was for having the SPIRIT of GOD, breathing in it and with it —.". In one of his ſermons, he expreſſes himſelf thus, Ought not miniſters to caſt themſelves upon the aſſiſtance of the SPIRIT, and lay 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 See his book entitled, Practical truths plainly delivered, p. 112, 113. 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 See his book of that title, p. 90., 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 what he has offered upon this ſame head, in his account of the diſcipline of the churches in New-England. See p. 59. 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 themSee Mr. WALTER's conv •… 〈…〉 p. 24.. 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 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 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, 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 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 language1 Cor. 3.5, 6, 7.; 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 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 See his lectures on the catechiſm, p. 641.. 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 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 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, See his farewel exhortation, p. 7, 8. 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 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 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.See Dr. MATHER's Hiſt. of New-England, Book 7. p. 30. The other copy of this advice, printed by it ſelf, has added to it, the names of the late Rev. Preſident WADSWORTH, and Dr. BENJAMIN COLMAN.—

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.

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.